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ANSWERS 



EVER-BECTJBBING QUESTIONS 



FROM THE PEOPLE 



(|^ gjeqxul to tlje penetralia.) 



BY ANDREW JACKSON" D .A. V I S. 

ATJTH0B. OF SEVERAL VOLUMES ON THE HARMOXIAL PHILOSOPHY. 



"Each, man is capable of rendering high service to humanity ; but whether humanity 
gets it from him, or the reverse, will ever remain for the world to decide. Now here am 
I, acting faithfully in accordance with my personalities and its boundaries. If you know 
how to use me, as my nature prescribes, I shall then yield you a permanent benefit ; but, 
if in your ignorance of yourself, (and, therefore, of me), you do not put me to the bes', 
service, you will soon feel the penalty.'' — Penetralia, p. 16. 



1: 
J . DAVIS & 

No. 274 CANAL STREET 

1862. 




^ A- J. /S6 






Entered according to Act of Congress, in the year 1862, 

BY ANDREW JACKSON DAVIS, 

In the Clerks Office of the District Court of the United States, in and for the Southern 
District of New York. 



2 



/ 



HERALD OF PROGRESS" PRINT, 
274 Canal St., New York 



\ 



PE E FAC E 



It may interest the reader, before entering upon an examination 
of this volume, to know what brought it into existence. 

About six years ago, I published a book entitled " The Penetra- 
lia." It was filled with replies to questions put by investigators who 
have been developed and multiplied, to an unexampled extent, by that 
extraordinary and influential movement of modern days, commonly 
denominated " Spiritual." In that volume is the following languago : 
" The author does not presume to believe that his replies will be 
either final or gratifying to those who occupy different positions in 
regard to the several subjects considered- and yet his spirit is ani- 
mated with the hope that, to such minds, the following pages may 
suggest, even more than they express, high thoughts and saving 
principles." 

That the " replies' 7 communicated in that book were neither fiual 
nor sufficient in variety to meet the ever-rising necessities of man's 
immortal mind, is proved by the appearance of this volume. Here 
are presented newly awakened " Answers " to newly arisen " Ques- 
tions," which have been freely and frequently put to the author during 
the last three years. The following interrogatories, which have not 
been replied to in any previous volume, are selected from a formida- 
ble pile of correspondence. Hundreds of questions have reached the 
author from persons who have not read anything on the subject. To 
such, the Answers hereby imparted will come like a revelation from 



LV preface. 

a new world of Truth • while to those who have read and investi- 
gated, the following pages will seem " familiar as household words.'* 

But the thinking, progressive public, will find in this volume many 
new, curious, useful, and interesting truths touching the great facts of 
Future Existence. These truths are to men's minds what air, light, 
and moisture are to grains, grasses, flowers and fruit — the means of 
fertility and expansion. Sometimes a single sentence will illuminate 
the uneducated and unhappy mind, as a single flash of lightning will 
light up a dark and dreary forest. 

I have not written with the fear of public opinion before my eyes, 
but have approached the " Questions ;; with the conviction that " the 
withholding of large truths from the world may be a betrayal of the 
greatest trust." 

That this sequel to the " Penetralia ;; may bring new light into the 
world, and be the means of spiritual growth and happiness to man- 
kind, is my very earnest prayer. 

A. J. DAVIS. 
New York, October, 1862. 



ANSWERS 



QUESTIONS FROM THE PEOPLE 



Mission of the True Spiritualist. 

I. — Question : " What is the position of the true Spiritualist ? 
Is it possible for hini to remain indifferent to the welfare of mankind ? 
Does not such a faith tend to render its recipients wiser, happier, and 
more useful ? ;; 

Answer : Light is pouring in from the eternal Spheres. 

It flings its radiance on every passing eye. The weary, 

benighted traveler beholds it afar off. Nature, with an 

impartial hand, scatters her truths everywhere ; the same 

at the poles as beneath the equator ; and thus the whole 

globe is abundantly filled with their beauty and fragrance. 

Unhappy, indeed, is that mind which can neither see their 

proportions nor enjoy their hallowed magnetic principles. 

Those immortal truths which 

" heal, and soothe, and bless, 

Are scattered at the feet of man. like flowers." 

Do they not deserve universal attention ? They are gentle 
in their lovingness, delightful in their fragrance, magical 
in their tender touches of wisdom, sublime in their moun- 



6 ANSWERS TO QUESTIONS. 

tainous grandeur, holy in their significant teachings, and 
God-like in their boundless magnificence and eternal power. 
In such truths we perceive the "breath of Nature, and 
behold her endless bloom." She unbosoms her every grace 
to the truth-worshipper. Her disclosures are to those only 
who love her wisely ; to the uncertain child, the ruthless 
man, " her face is vailed " both day and night. But to 
her devoted lovers, Nature is lavish and tender forever, 
and she is also just in all her requirements. 

To the true Spiritualist (using the term in its largest 
sense) are vouchsafed those immortal principles of Truth, 
which exalt humanity and enrich eternity. The positive 
radiance of individual immortality, breaking with infinite 
light and luster upon this unhappy world, reveals our 
manifold imperfections. Antiquated errors, and time- 
cemented systems of injustice and wrong, betray their 
hideous proportions. The abundance of good light exhibits 
the darkness of evil in every place and nation. That 
mind which has stricken off the shackles of mental slavery, 
and which, with new-born gladness, realizes the eternal 
dignity and birthright of individual life, is certain to sing 
the songs of Freedom and of boundless Reform. 

Hence, it is the undoubted province of the true Spirit- 
ualist to reverence the principles of Progression, and, at 
the same tiuie, to stand like a mountain of adamant against 
the regressive waves of superstition. Perforce of his 
powerful convictions, and in consequence of the incessant 
urgings to righteous conduct emanating from his best 
guardians in the Spirit Land, the believer is, of necessity, 
an opponent to church-taught errors. A higher concep- 
tion of Father-God dawns upon his awakened understand- 
ing. Instead of infinite rage and inconceivable torments, 
of implacable wrath and unmerciful justice in the universe, 



MISSION OP THE TRUE SPIRITUALIST. 7 

the true Spiritualist sees an unchangeably perfect Fount- 
ain of deific principles, consisting of equal parts of 
Love and Wisdom, by which the stupendous whole, with its 
countless families of life, is enlivened and progressively 
carried onward forever. Nothing is lost; everything is 
saved. " Not a sparrow falleth " beyond the realm of pro- 
gressive law. The infinite good pervades and persuades 
the material universe, which is the source of every 
imperfection. Mind is positive to matter ; therefore good 
(or God) is the master of evil (or matter); consequently, 
in opposition to all church-errors the Spiritualist must 
plant himself. He involuntarily works for the prevalence 
of the best thoughts and ideas. The principles of eternal 
and all-saving Progression are as dear to his heart as is 
the spirit of God to the bosom of Mother Nature. Won- 
der not, therefore, if the Spiritualist, instead of preaching 
"hell and heaven" to the world, proclaims the gospel of 
eternal advancement, with the philosophical effects attend- 
ing man's disobedience. 

Again, the Spiritualist must of necessity be an unselfish 
friend of good political government. He cannot vote for 
a well-known conservative in matters of national import. 
Although his worldly interests say one thing, and, notwith- 
standing the inducements of his most deeply-cherished 
acquaintances, the hand of the true Spiritualist will act 
responsive to his divine light. The degradations and dis- 
cordances of the world, and the everywhere visible causes 
of human unhappiness, move the noble nature to righteous 
deeds. He yearns for the universal realization of true 
spiritual and physical freedom. The palaces of the kings 
are nothing compared with the mansions of happiness in 
immortal spheres. The Presidential chair is a contempti- 
ble niche in the nation's structure compared with a seat in 



8 ANSWERS TO QUESTIONS. 

the golden chariot of spiritual progression. The honor of 
the first is like the rosy tints on spring flowers, which excite 
and please for the brief season only ; but the honor of 
comprehending a truth is dignifying to the soul forever ; 
while no truth, even with worldly distinctions, is attended 
with selfish action and ultimate disgrace. The true Spirit- 
ualist, consequently, is a political reformer. 

But there is a work in which the true Spiritualist may 
be the agent of inconceivable benefit to the race. His 
truth-invigorated soul, while living and laboring practi- 
cally amid the din and bustle of the rudimental world, is 
lifted to a loftier sphere of communion. The summum 
bonum of his existence is not " to eat, drink, and be merry, 
for to-morrow we die ; " but, while doing justice to the 
physical opportunities of present life, he never sinks down 
beneath his manhood's noble station. He sees the great 
work of the world. With the poet he says : 

" Ages pass away, 

Thrones fall, and nations disappear, and worlds 
Grow old and go to wreck; the soul alone 
Endures, and what she chooseth for herself, 
The arbiter of her own destiny, 
That only shall be permanent." 

Impressed with the sublimity of this truth, the Spiritualist 
is prepared to stand unmoved and sweet-spirited amid the 
conflicting elements of sects and parties. His earnestness 
is deep as the- sea, and his opposition to prevailing errors 
may be mighty as that of truth itself. Yet it is well- 
tempered and universally charitable. He cannot say to 
any man, " I am holier than thou," but he can say : " Here 
is what I recognize as truth. I hold it as best for all men. 
I did not originate it. It is yours ; it is mine ; it is 
universal." 

To be uniformly kind-hearted in his reform efforts, and 



NATURAL PRINCIPLES AND DEDUCTIONS. 9 

forbearing with those who, less favorably organized, or 
more unfortunately situated, do the deeds of darkness — - 
such is the privilege of the true Spiritualist. No fanatical 
reformatory schemes ; no invasion of others' homes and 
territories ; no embarrassments thrown around the rights 
of the neighbor ; no submission to palpable injustice done 
by your neighbor ; do right yourself, and so help keep 
others on the track — thus worketh the true Spiritualist. 
For he well knows that the laws of progress, that the 
opportunities for individual improvement, are not confined 
to the present world. Thus the true Spiritualist is a fount- 
ain of infinite hope. However dark the day, he never 
gives up to the treachery of despair. As germs of beauty 
burst their embarrassments, so 

" You and I, one day, 
Shall burst this prison-house of clay; 
And borne above by unseen hands, 
Shall blossom in celestial lands." 

Natural Principles and Deductions. 

II. — Question : " You say, ' to the true Spiritualist is vouch- 
safed those immortal truths, which exalt humanity and enrich eternity. ; 
Will you mention a few of such truths, with your deductions ? What 
is a natural principle ? and how is man's mind related to it ? " 

Answer: A natural principle, though million-phased 
and invisible to the senses, is forever one and inseparable. 

Man's mind, though submerged in matter and buried 
in abject ignorance, is destined for harmony and wisdom. 

Nature is the visible manifestation of God ; but God is 
equally a manifestation of Nature : each inspires, directs, 
companionates, and reflects the other. 

You cannot learn orthodox theology from Nature; 
neither can you obtain creedal religion from God ; for 
God and Nature, though infinitely diversified, are essen- 
tially and practically One. 



10 ANSWERS TO QUESTIONS. 

The great living principles of interior truth and good- 
ness, which constitute the vitals of Christianity, are indige- 
nous to the spiritual constitution of man. 

When man's spirit is awakened in the direction of 
truth and righteousness, whether by an angel's influence or 
the tongue of man, then his intuitions arise to the pyra- 
midal hights wherefrom great truths become visible and 
attractive. 

The Mussulman and Methodist are equally subjects of 
inspiration. The Presbyterian is no nearer to God than 
the Persian, or the worshiper of Brahma and Buddha; 
for God and Nature are no respecters of persons or creeds. 

Man's success in life will be in exact proportion to the 
measure of his capacities, the propitiousness of his circum- 
stances, and the extent of his obedience to the natural laws 
of his body and mind. If he is good-spirited and truth- 
loving, he will be benefited by every error and chastened 
by every misfortune. 

If it be true that John saw an angel standing in the 
sun, or if it be true that any man at any time ever saw a 
spirit, it is most reasonable to presume that the same experi- 
ence will continue to form a part of all human history. 

There is a divine power working in all that occurs in 
human life and society — indeed, unless there be such a 
power, life and society would be impossibilities. Without 
rills and rivers there could be no lakes, no seas. " The 
river of life, clear as crystal," is from the heart-currents 
and love-rills of the infinite Father and Mother. 

True religion is derived from Nature. Miracles innu- 
merable are incessantly performed by Nature to attest the 
divinity of her mission. Stars in the sky, and the grass 
beneath, are her signs and wonders. And truth is the 
golden door of entrance to the human heart. 



NATURAL PRINCIPLES AND DEDUCTIONS. 11 

Where Nature is, there is no man-made theology. 
Where there is a true child of Nature, there is no creed, 
no falsehood, no hypocrisy. The children of Nature are 
perpetually young. 

Selfishness is the bitter lesson of existing forms of 
society. Benevolence and natural generosity are checked 
by the artificial restraints of civilization* 

Nature is democratic, and maketh haste to break down 
the barriers of selfishness and aristocracy, but creeds and 
bigotry erect insurmountable fortifications. 

The age of Nature will not come until men become 
wiser and more respectful of whatsoever is natural and 
reasonable. 

The chaotic mind, viewing Nature with the senses, sees 
no harmony or unity. 

The ancients believed in many contradictory gods, 
because they experienced many contradictory influences 
from invisible sources — somewhat as mediums in these days, 
under similar influences, are impressed with different theo- 
ries of the next world. 

Polytheists were ancient Spiritualists. Their gods, in 
these days, are called " spirits." 

Men have faith or doubts from the operations of their 
own minds ; but their daily conduct is determined by that 
influence which is the most powerful, either from within or 
without. 

The reason why Nature does not impart to some minds 
a knowledge of God, is because such persons do not inter- 
rogate her in the fullness of their hearts. If you know 
what it is to love a Principle, though it be only the common 
law of chemistry or gravitation, then you so far know what 
God is, and what his will is, in Nature and in you. It is, 
however, more elevating to love the principle of Love, 



12 ANSWERS TO QUESTIONS. 

or Justice, or Truth, or Freedom, or Beauty, or Harmony ; 
for by the sanctity and spirituality of love for such princi- 
ples your soul is lifted magnetically toward the heart of 
Nature, which is God. 

Men love what is nearest to their state of mind and 
body. A change in condition necessitates a change of 
appetite. 

All persons who are monotonous in character are 
unchangeable in habits. Like strong wagons they roll in 
the same ruts for a whole generation. Death is the lever 
that lifts thousands of human-wagons out of earthly tracks. 
Death is a pivotal event in human progress. 

The Order of Things Eternal. 

III. — Question : Is it possible for man to thwart the designs of 
God ? Pardon me for seeking your impression upon this matter. I 
am especially desired by my husband to write you, because our minis- 
ter last Sunday preached a sermon, in which he took strong ground in 
favor of man's power to break God's moral laws, and against the 
fatality or Hindooism of modern times. 

Answer : The stupendous panorama of material and 
spiritual existence moveth to its appointed end, because the 
whole is actuated by inter-intelligent principles, which 
perform grand revolutions through eternal ages, with sure 
and undeviating effects. The most trivial occurrence that 
can be imagined, interfering with the established purpose 
and universal order of things, would result in universal 
dismay and destruction. Tell your minister that Father G-od 

" Feeds the sacred fire 

By which the mighty process is maintained, 
Who sleeps not, nor is weary : in whose sight, 
Slow circling ages are as transient days ; 
Whose work is without labor, whose Designs 
No flaw defects, nor difficulty thwarts, 
And whose Beneficence no change exhausts. 

And tell your minister, further, that the Bible (his 



THE ORDER OF THINGS ETERNAL. 13 

authority,) is full of this " Hindooism of modern times." 
For example (See Phil, ii : 13,) " God worketh in you both to 
will and to do of his good pleasure." If this be true, if 
the New Testament authority is reliable, then the Great 
Positive Mind is beyond the reach of alteration. Every- 
thing must occur in harmony with the unbounded sov- 
ereignty of his unchangeable attributes. The old medium 
Ezekiel (See ch. xxxvi, v. 26, 27,) makes God say, " A 

new heart also will I give you And I will take away 

the stony heart- out of your flesh And I will put my 

spirit within you. . . . And ye shall keep my judgments and 
do them." 

Is this fatality? Is this Hindooism? We think it is, 
and also that it embodies a great truth. It is innate, and 
therefore natural, to all human consciousness. Only the 
ignorant egotist is filled with the imaginary power to over- 
throw the designs of eternal intelligence. More wisdom 
reaches down to intuition, the well-springs whereof over- 
flow with this sublime universal dependence and unchangea- 
bly. Bailey, in his " Festus," thus writes : 

" With God Time is not ; unto Him all is 
Present eternity. Worlds, beings, years, 
With all their natures, powers, and events, 
The bounds whereof He fashions and ordains, 
Unfold themselves like flowers. Time must not be 
Contrasted with eternity; 'tis not 
A second of the Everlasting Year." 

Ill another place the same theological, yet intuitive poet 
expresses the completeness of the all-powerful Father: 

"In thy hand is every spirit, 
And the meed the same may merit, 
All which all the worlds inherit, 

Thine! 
'Tis not to thy creatures given 
To scale the lofty ways of Heaven— 
Always just and kind; 



14 ANSWERS TO QUESTIONS. 

But, before Thy mighty breath, 
Life and Spirit, Dust and Death — 

The boundless All is driven, 
Like clouds by wind ! " 

But no Poet hath better written our philosophy than 
Pope, thus: 

" If plagues or earthquakes break not Heaven's design 
Then doth a Borgia or a Cataline ? 
Who knows but He whose hand the lightning forms,, 
Who heaves old ocean, and who wings the storms — 
Pours fierce ambition in a Csesar's mind, 
And turns young Ammon loose to scourge mankind? 
Account for moral as for natural things ; 
God's Wisdom good from seeming evil brings. 
Why charge we Him in those, in these acquit ? 
In both, to reason right, is to submit. 
Better for us, perhaps it might appear, 
Were there all harmony, all virtue here ; 
That never air or ocean felt the wind ; 
That neverpassiondiscomposed the mind. 
But Nature lives by elemental strife, 
And passions are the elements of life. 
The general order since the whole began, 
Is kept in Nature, and is kept in man." 

The System of Existence. 

IV. — Question : " Are the doctrines of Aristotle — * The fortui- 
tous concourse of Atoms' — an all-sufficient explanation of the existence 
of the world. Many think the hypothesis of ' A Great First Cause ; 
is uncalled for ; since, by the light of science, all the phenomena of 
creation may be accounted for on strictly atheistic principles. Will 
you give a statement of the order of things from your standpoint ? " 

Answer: The system of existence, as seen from our 
standpoint, is, in brief, as follows : Gross and angular par- 
ticles of matter make mineral organizations. When the 
atoms become more symmetrical, they pass into the forma- 
tion of plants. 

The vegetable kingdom achieves an alteration and 
improvement in the shape and condition of the particles, and 



THE CENTER OP THE UNIVERSE. 15 

then the latter ascend the scale of being, and unfold the 
animal. 

From this point of atomic refinement, the human king- 
dom commences ; and this connects the material and the 
spiritual — the mortal with immortality. 

The human race has gone, or is now passing, through a 
similar system of progression. 

All development goes by waves and cycles ; the links 
in the endless, spirally ascending scale of progress. 

All things throughout the immeasurable domain of ter- 
restrial and celestial existence — with their forces, laws, 
movements, and developments — are reciprocally related to, 
and inseparably connected with each other ; so that there 
is formed or constituted a magnificent unitary system of 
existence and causation, of which the Divine Being is the 
great positive life-principle and regulating power. 

In the subordinate departments of Nature, the order of 
the system stands thus: Earth, Minerals, Yegetables, 
Animals, Man. 

The same identical system of cycles has been, or is being, 
manifested by the progressions of mankind. The order 
stands historically and absolutely, thus : Savagism, Barbar- 
ism, Patriarchalism, Civilism, Republicanism. 

The same system is exhibited in the normal life of every 
individual, thus: Infancy, Youth, Adolescence, Manhoood, 
Maturity. 

The analogy is none the less perfect in the development 
and association of moving principles, thus: Motion, Life, 
Sensation, Organization, Intelligence. 



The Center of the Universe. 

V. — Question : " Do you recognize any center to this Universe ? 
so, docs not a cei 
ing to the six groat 



If so, docs not a center imply a circumference? Do the suns belong- 
;ix great circles revolve around the Sensoriuni ? " 



16 ANSWERS TO QUESTIONS. 

Answer : We are necessarily limited to the sphere of 
our clairvoyant penetrations, aided by the observations 
and conclusions of Reason. Consequently, it is not sup- 
posable that our answer to any questions is a finality, but a 
stepping-stone rather to analyzations and conclusions far 
more profound and satisfactory. 

With this understanding we make answer that the uni- 
verse of matter (organically speaking,) is not boundless ; 
yet that the universe of unorganized, but organizing mate- 
terial, is boundless, so far as we can comprehend. Of that 
portion of the already organized matter which men term 
" the universe," the Sensorium is the Center. Of course 
there is a circumference, but not to the infinite ocean of 
perpetually forming material, which has countless centers 
of positive powers. The different circles of suns revolve 
about each other, or around solar centers in the depths of 
space, and all, as one rolling system of harmony, around 
the all-sustaining Sensorium. 

The First Indubitable Certainty. 

VI. — Question : " Debating lately with a friend on the prevalent 
systems of metaphysics, I had occasion to refer to the celebrated say- 
ing, ' I think, therefore I am/ but could not recall the name of the 

Greek Philosopher who uttered it Will you please give the 

author's name, and your impression of the doctrine of the saying ? ;; 

Answer : The famous utterance — J think, therefore 1 
am — was made by a French philosopher, Descartes. He 
ascended to the Summer Land more than two hundred 
years ago. His was a mathematical mind ; lucid in its 
logic; skeptical to the verge of a demonstration. The 
sum total of all his thinking and reasoning on the existence 
of God and of immortality — was cogito ergo sum, or " I 
think, therefore I am." This climax of metaphysical 
investigation is substantially the " know thyself" of Plato, 



OBJECTIVITY AND SUBJECTIVITY. 17 

Thales, and Socrates. But Descartes, not a Greek, but a 
Frenchman, gave the master-stroke to the statement. 

Our impression of the doctrine is, that Consciousness is 
the only indubitable fact. All else is relative and ques- 
tionable. Self-existence is the primary demonstration of 
existence. Mind is known to itself by and through its 
consciousness. Your only perfectly clear idea is that of 
your existence. You can mistrust every fact but the fact 
of yourself. Consciousness is irresistible, absolute, irre- 
versible, and beyond controversy. It is that which you 
accept without question. You live in it, because it is your- 
self. Descartes gave the world the true method of all 
interior philosophical reasoning. He showed conclusively, 
that it is vain to ask for a proof of that which is self- 
evident. This statement is the basis of all spiritual 
philosophy. " The consciousness of my existence is to me 
the assurance of my existence." All else is secondary, 
relative, and may be doubted. " I know I exist, because I 
feel that I exist." This makes consciousness the basis of 
all truth. [See " Central Ideas " in Harmonia, vol. 5.] 

Objectivity and Subjectivity. 

VII. — Question : " In reading the jargon of German Rationalism, 
I encounter such terms as ' Objectivity,' and ' Inner Life,' and ' Sub- 
jectivity,' &c, &c. Now, sir, do these terms mean anything that a 
man of sense can comprehend ? To the mass of the people such 
words are utterly unintelligible, and I am inclined to the opinion that 
even Rationalists don't comprehend their meaning, if they have any. 
Now and then I meet these terms in your volumes. What on earth do 
they mean ? " 

Answer : These words do convey very good thoughts. 

For example : You (the subject) see a tree (an object); at 

the same time you may be an object to another pair of eyes ; 

or, closing your eyes, your mind beholds the tree (just seen) 

pictured in memory. First, the tree is seen objectively, 

and subjectively; or, it is seen first out of yourself, next 
2* 



18 ANSWERS TO QUESTIONS. 

within yourself; and by virtue of memory, or consciousness, 
it has become a part of yourself. Hence, although you 
may never again behold the tree objectively, its subjective 
existence and presence are absolute. It remains a part of 
your consciousness (or memory,) for an unknown period of 
time. Go where you will, the tree continues a part of you. 

But let us give our answer a more practical turn, thus: 
The Rationalist would say—" Man, first of all, sees his 
nature as if out of himself, then he finds it in himself. His 
own nature is first contemplated by him as that of another 
being.' 3 This explains why it is that theology everywhere 
precedes philosophy. Self-knowledge is the last, because 
it is best knowledge, to occupy the mind. That is, " Object- 
ive " information is much older than " Subjective " 
information ; which explains the reason why mythology 
and old theology precede the Religion of Intuition and 
the theology of Nature. 

Therefore the Rationalist would say : " Religion (in the 
popular use of the term) is a childlike or rudimental devel- 
opment of humanity; because the child always sees himself 
— man— out of himself; in childhood, a man is an 6 object ' 
to himself, under the form of another man. Hence the 
historical progress of religion consists in this : That what 
by an earlier religion was regarded as Objective is now 
regarded as ' Subjective. 5 For example : What was for- 
merly contemplated and worshiped as G-od (or Jesus) is 
now perceived to be something human, or identical with 
what is in us i Subjectively ' — awaiting a resurrection or 
practical expression. Hence, what was at first regarded 
as a religion « Objectively,' becomes at a later period 
mere idolatry ; because man, by investigation into his own 
religious history, discovers that he has been adoring the 
higher attributes of his own nature." 



MIND, REASON, SPIRIT, SOUL. 19 

Thus, by knowing a man "subjectively," you know 
the character of his God " objectively ; " for whatever is 
God to a man, the same is a revelation of the man himself. 
The difference or paradox consists simply in the unlimited 
expansion of consciousness, as compared with the limited 
contractions of one's physical proportions. When a man 
thinks of the latter, his God then seems to be " objective," 
and not at all a component part of himself; but the true 
thinker is always enabled to see that a marts God is the 
largest statement of the man himself. The proof is, that a 
Presbyterian never sees a Universalist God, nor that the 
disciple of Methodism sees the God of the Swedenborgians ; 
but, as before stated, each man's " objective " God is mere- 
ly a magnificent statement of his own " subjective " nature 
and condition. Therefore we re-affirm that the words 
convey good thoughts. 

Mind, Reason, Spirit, Soul. 

VIII. — Question : " The following six words are frequently used 
in both speech and writing, but they are often confounded — viz : Mind, 
Reason, Spirit, Soul, Conscience, Judgment. Please give your spi- 
ritual definition of these six words." 

Answer: Careful and conscientious thinkers employ 
terms with fixed and definite meanings. For example, a 
correct thinker will never use the word " infinite," unless 
he intends to speak of that which is absolutely beyond all 
human comprehension ; nor the term " eternal," unless he 
really designs to convey an impression of unending ages. 
But the world is full of persons who do not study the best 
employment of language, and the consequence is manifested 
in the " confusion of tongues " which everywhere prevails. 

We would give our correspondent the following defi- 
nition as the meaning we attach to the terms, both in 
speech and writing : 



20 ANSWERS TO QUESTIONS. 

1. "Mind." This word is a general term, used to sig- 
nify all the opposites of Matter. Thus " Mind and Matter " 
are natural counterparts, or friendly opponents in the 
organization of everything, from the worm in the oozy 
bottom of the sea to the brightest angel in the sky-homes 
of eternity. 

2. " Reason." This is also a general term, used to sig- 
nify the total harmony of all the elements and attributes of 
Mind. Without such balance and equilibrium of all the 
feeling and thinking powers, it is incorrect to apply the 
term ; for, in such case, the state of the mind would be. 
more or less discordant, and consequently only partially or 
proximately, and not absolutely possessed of Reason. 

3. " Spirit." This term is employed to signify the cen- 
termost principle of man's existence — the eternizing, 
divine, and mid-most energy in man's motion, life, sensa- 
tion, and intelligence, or the life of the Soul of Nature in 
the constitution of the human mind. 

4. " Soul." This term is used to express that fine, impal- 
pable, almost immaterial body, which clothes the spirit from 
the moment of death to all eternity. In this life the 
" soul " is composed of all the magnetisms, electricities, 
forces, and vital principles, which, in more general terms, 
are called motion, life, and sensation, including instinct. 

5. " Conscience." This word, when correctly used, 
signifies the internal knowledge of what constitutes right 
and wrong — the intuitive power by which the spirit informs 
the judgment what is, and what is not, just and righteous 
for the individual to do under all circumstances. But it 
should be observed that conscience is subject to education, 
and, until Reason prevails over folly, the individual is as 
liable to make mistakes as a child is to stumble while 
learning to walk. 



NO ACCIDENTS IN NATURE. 21 

6. " Judgment." This term is used to signify the occu- 
pation and decision of the intellectual faculties. The word 
" understanding " has a similar application and signifi- 
cance. It is common for people to use the terms reason, 
mind, judgment, intellect, spirit, soul, understanding, &c, 
synonymously, as though they mean one and the same thing ; 
but by reflection you will perceive that you cannot properly 
employ these words without meanings similar to, if not 
identical with, the definitions above briefly given. 

No Accidents in Nature. 

IX. — Question : " Do you believe that there are no accidents in 
Nature ? Is everything pre-determined, decreed, and over-ruled to 
occur just as and where it does? Some persons deny everything of 
the kind, while others insist that the events of earth, and even of 
individual life, result from the direct pleasure of God. What is your 
opinion ?" 

Answer : It is our present impression that the Universe 
is intrinsically, vitally, organically unchangeable and or- 
derly throughout. The omnipotent attraction of the cen- 
tral Soul is irresistible, and unto it the humblest as well as 
the mightiest beings instinctively yield all power and 
praise. All ends are involved in all beginnings, and 
nothing hangs loose over the abyss of uncertainty. The 
minutest consummation of things is secured by the irre- 
fragible logic of unchangeable laws. The sublime har- 
mony of the universe is not jeopardized by the presence of 
unfriendly accidents or by chaotic possibilities. The attri- 
butes of the central Soul are illimitable. They sweep 
with omnipotent force through the stupendous machinery 
of this beautiful and harmonious system of Cause and 
Effect. And the unerring lines and the fixed courses of 
the interwoven series of mutual dependencies are suffi- 
ciently perfect to comprehend and accomplish the least 
with the greatest ends. 



22 ANSWERS TO QUESTIONS. 

Therefore, although we may believe that slight 
impulses and trifling contingencies are not decreed or pre- 
ordained, yet the spiritual philosopher cannot resist the intu- 
ition that every event, that each item of earth or life, is 
provided for in the workings of the all-comprehensive 
system. The most trivial circumstance ever thrown up by 
the ceaseless waves of Time, is not a stranger — is not an 
enemy — to the boundless Order, to the progressive develop- 
ment, of the noiselessly rolling universe. Christian and 
heathen alike intuitively believe in the all-lovingness, in 
the all-comprehensiveness, in the all-mightiness of the God 
of Nature. It is an affair of temperament and of country, 
whether this Divine Mind is worshiped as a Personality or 
as a Principle ; and to the true believer in the immutability 
of Truth, the form, which this worship assumes is of little 
moment, the only question being, whether the worshipper is 
emancipated from the horrible doctrine of the ancients, 
that a portion of mankind is doomed to endless burnings ! 
With reference to the general question of our correspond- 
ent, we would, while protesting to the personification of a 
principle, quote the words of Akenside : 

u From the wide complex 
Of co- existent, natures, there shall rise 
One Order, all involving and entire ; 
For He, beholding in the sacred light 
Of His essential Reason, all the shapes 
Of swift Contingence, all successive ties 
Of action propagated through the sum 
Of possible existence — He, at once, 
Down the long series of eventful time, 
So fixed the dates of being, so disposed 
To every living soul of every kind 
The field of motion and the hour of rest, 
That all conspired to His Supreme Design — 

To UNIVERSAL GOOD." 



SURFACE OF THE MOON — NATURE OF COMETS. 23 

The Surface of the Moon. 

X. — Question : " Did you ever investigate the surface of the 
moon by the use of clairvoyant sight ? ;; 

Answer : The moon was the first heavenly object we 
remember to have seen by clairvoyance. It was made 
visible in this way, near the spring of ] 845. Its appear- 
ance filled our soul with unutterable amazement. Forget- 
ting, for the moment, the earthly existence, we seemed to 
stand on the brink of an awful precipice, behind which 
was a boundless prairie of broken rocks. It looked like a 
sea of shattered strata, as if innumerable volcanoes had 
broken thousands of miles of solid rock into fragments of 
every imaginable shape. These rocky fragments were 
tumbled in one confused mass over the vast field behind. 
In front was the almost bottomless abyss — the fearfully 
deep precipice — with rivers of lava pouring from its ragged 
slopes. Not a drop of water, not a tree, not a shrub, was 
visible in any direction. Deep down the fearful chasm we 
saw volumes of black vapor issuing and ascending like 
storm-clouds, and there seemed to be showers of fiery or 
meteoric bodies, which appeared to form and fall incessantly 
over the abyss. There were desolation, and gloom, and 
destruction on every side. The vision was horrible — 
reminding one of the pit of darkness, or the hell of popu- 
lar theology. But all at once we realized that we were the 
only visitor and spectator, and this thought had the effect to 
terminate our observations. Since, we have made many 
interesting and instructive excursions thither. 

The Nature and Motion of Comets. 

XI. — Question : " Do Comets have a fixed path or orbit in the 

heavens ? The prediction by an American Astronomer, that the 

Comet of 1856 would return to us some time this season, calls out 
some discussion in reference to them." 

Answer : Nothing can produce such universal interest 



24 ANSWERS TO QUESTIONS. 

as the approach of a mighty and brilliant comet. Such a 
celestial phenomenon has been in all ages associated with 
great events in the history of .nations. Comets have been 
superstitiously regarded as extemporized " signs in the 
heavens," as precursors of calamities, as supernatural 
images indicative of wonderful and fearful changes in the 
affairs of humanity. 

Though the appearance of fiery comets cannot fail to ' 
excite universal wonder and admiration, not unmingled 
with reverential awe, we do not appreciate any reason in the 
superstitious trepidation which some persons experience on 
the event of their near approach to the earth's orbit. For 
the principle of logic is not more exact and immutable 
than is the path of the fire-clad comet. Its nucleus is 
faithful to the fixed laws of attraction and repulsion. The 
wondrous " tail," though of vast magnitude and far- 
extending, is invariably obedient to the dictates of the 
" head." No eccentric character is less to be feared than a 
comet — the youngest born of the solar mother— the wild, 
yet obedient child of the central producing cause. Behold, 
how constitutionally well-balanced such offspring are — how 
well-established in habits of good will and punctuality — 
never so much as deceiving those who calculate accurately 
their magnitude and period of revolution. 

The Chinese, 178 years before the Christian era, and 
about the time of the birth of Mithridates, described a 
comet as bright as the sun. Its nucleus was tinged with 
red, like the blaze of an intense coal fire, and its append- 
age extended over a fourth of the sky. But its departure 
was as noiseless as its advent, leaving our globe,' and its 
superstitious inhabitants, without spot or blemish. The 
sword-shaped comet which appeared with a very remarka- 
ble nucleus in the East, in 389. of our era, filled the 



THE NATURE AND MOTION OF COMETS. 25 

supernaturalists with the greatest consternation. But no 
harm came of it, neither could there have been any evil 
from it ; for like every other juvenile of sidereal space, 
it honored its parents and fulfilled the conditions of immu- 
table law. 

And such, in truth, is the established character of every 
solar youth. And yet nothing is more amazing than the 
speed of these apparently reckless saurians of the upper 
sea. Newton measured the comet of 1681, and determined 
its velocity at the time of perihelion passage, and found 
that its flight was 880,000 miles an hour ! Hundreds of 
comets are yet to be discovered, for some of them require 
from ten to twenty thousand years to traverse their appro- 
priate orbits, and such have not, therefore, come within 
the written history of mankind. The last great comet of 
1858, and which, on the eleventh of October of that year, 
was seen from pole to pole, called Donati's, was among 
the most brilliant and gorgeous spectacles ever presented 
in our firmament. 

Many comets almost graze the bosom of the sun. They 
seem to seek the closest perihelion possible, without doing 
their mother an injury. This close approximation to their 
maternal source is powerfully suggestive of the inherent 
principle of filial love in all matter. Although some 
warm-hearted comets would seem to plunge headlong into 
the homestead property, and appear with their unrestrained 
impetuosity to threaten immediate contact and destruction, 
yet never was the time when one of these eccentric children 
of the sun wrought the least harm in the nebula-fields and 
star-gardens of immensity. 

That the saurian-like monster comets of the stellar sea 
are harmless is established by science. And that these 
wondrous bodies have fixed orbits is proved by the fact 



26 ANSWERS TO QUESTIONS. 

that astronomers have calculated their magnitude, ascer- 
tained their speed of motion in perihelion, comprehended 
their relative proportions, and, stranger than all, have pre- 
dicted the precise period of revolution, and some of the 
comets do not disappoint their earthly friends and observers. 
If others have, the fact is attributable to the mistakes 
of the astronomer in fixing his data ; for the comet is 
orderly in its travelings, and should not be blamed for 
non-appearance at the appointed time. But we have some- 
thing more to offer on these solar matters, which is reserved 
for another day more fitting. 

The Sun's Rays and the Earth. 

XII. — Question : "Does the sun lose anything by parting with its 
heat and light ? Does the earth gain anything by receiving them ? n 

Answer: According to observations, made in the 
clairvoyant state, the sun is very gradually diminishing in 
size ; but so imperceptibly, that a million of years could 
hardly make the fact appreciable to our instruments of 
solar measurement. The cause is referable to the incessant 
formation of cometary bodies in the sidereal gardens of 
space, and not to the impartation of heat, light, elec- 
tricity, etc. 

The earth, on the contrary, is slowly enlarging and 
increasing in rarity. All solar and cosmical bodies follow 
the law of growth, perfection, and decay. The earth, 
however, is yet in its youth. Its greatest eras are to come. 
Snakes, spiders, wild beasts, thorns, and every unwholesome 
thing, will one day all die. 



Explanation of Geologic Developments. 

XIII. — Question : " In the foregoing reply you say : 'Th 
is slowly enlarging and increasing in rarity. All solar and c 
bodies follow the law of growth, perfection, and decay.' 

" In ' Nature's Divine Revelations,' page 219, sec. 



page 219, sec. 33 you say: 



EXPLANATION OF GEOLOGIC DEVELOPMENTS. 27 

1 The primitive diameter of this great agglomeration of particles (the 
earth) could not be well determined, for it subsequently and continually 
decreased in magnitude according to the condensation and consolida- 
tion of the particles of the whole mass.' 

" This last quotation, which is in harmony with geology, as I under- 
stand it, seems to be contradicted in the reply referred to. Will you 
please explain for the satisfaction of an inquirer ? " 

Answer : Nature, interpreted by logical Reason, will 
explain. She teaches us to behold consistency in opposites. 
In obvious contradictions, confounding the senses and 
judgments of her children, (men and women,) she pronoun- 
ces the choicest benedictions. Her antipodes are left and 
right handed pivots. She converges and diverges, and 
returns from the large to the small, whence she started, 
with the precision of musical vibrations. "All discord is 
harmony not understood." 

A planet is one of Nature's significant beads on the 
endless rosary, which consists of countless decades of orbs. 
Our earth rolled out of the Sun's constitution — a vast body 
of fire-mist, a comet at first, with a great nucleus, and 
with a tail of most respectable length and dimensions. 
How the principles of progressive solidification straight- 
way proceeded to accomplish their appointed ends, and 
how the vastly expanded primordial fire, fogs and chaotic 
nebula, were cooled down and stratified into existing 
spheroidal proportions, you will find fully set forth in the 
aforementioned Revelations. And such descriptive pro- 
cess is, we believe, sustained by the investigations and 
deductions of the most learned geologists and astronomers. 

Strictly speaking, however, there was no earth until 
the condensation had reduced the elemental chaos to the 
smallest dimensions. When, in other words, the globe- 
germ was formed, when the cooling-off process had reached 
the minimum degree of reduction, when the smallest demi- 
semi-quaver in the music of geologic progress was sounded, 



28 ANSWERS TO QUESTIONS. 

then, strictly speaking, the earth began to exist upon its 
own account, with enough material centrifugated to form 
for itself one satellite, and, as we are impressed, eventually 
still another ! 

Now let us inquire, and briefly: What are Nature's 
methods subsequent to the organization of her minimum 
points ? After the elements from surrounding space are 
gathered together in the form of a germ, or globe, (which 
is an egg,) what does she then proceed to accomplish ? 

We answer, that, after condensing and solidifying her 
fluids and gases down into a germ-center, Nature con- 
tinues her work of progression through a series of growths, 
expansions, rarifications, or until the maximum degree of 
maturity is reached ; then the process of disorganization 
commences, which is characterized by a shriveling, and 
contraction, and reduction of the body; and thus, when 
our planet shall have moved onward in its expansion and 
organic growth, until the maximum point of maturity is 
established, then will it, like a fully ripened human being, 
begin to dwindle, grow less year by year, contract and 
shrink, (as its vitality departs,) and thus will our yet youth- 
ful earth pass away. 

The Earth a Magnetic Machine. 

XIV. — Question: "Have you ever made any new discoveries in 
regard to the subject of electricity, &c. ? ;; 

Answer: The question respecting the generation of 
the earth's magnetic currents has riot occupied our atten- 
tion for a long time. But the readers of Nature's Divine 
Revelations, and of the Harmonia, vol. 1, will be pleased to 
learn that " proud Science " has at last approached the 
outlines of the Harmonial Philosophy on the subject of 
terrestrial magnetism. Professor Challis, of Cambridge, 



MATERIALISM OF CHEMICAL SCIENCE. 29 

England, has put forth the theory that magnetic currents 
are induced in the mass of the earth by its rotation. 
These currents are subject to modification by the earth's 
movement of translation, and also by the want of perfect 
symmetry in form. These deviations from symmetry deter- 
mine the direction of the magnetic streams which appear 
from experiment to enter the earth on the north side of 
the magnetic equator, and to issue from it on the south 
side. The earth is thus a vast magnet, the streams of 
which are of constant intensity, excepting so far as they 
may be disturbed by cosmical influence. In this matter the 
sun and each of the planets act their part. That of Jupi- 
ter is likely to be predominant, on account of his large 
size and rapid rotatory motion ; and the Professor says, it 
is not a little singular that the periodic time of Jupiter 
should coincide with the magnetic period discovered by 
General Sabine. This period has been shown in this coun- 
try to be the same as that of the waxing and waning of the 
sun's spots ; and it may very well be that the three are 
produced by the same cause. It is worthy of remark that 
our philosophy of the terrestrial generation of the mag- 
netic currents was promulgated over twelve years ago. 
Why did nature reveal her secrets in advance of inductive 
and speculative Science ? 

Materialism of Chemical Science. 

XV. — Question : " I have read somewhere, in one of your 
volumes, a statement to the effect that Chemistry does not, and cannot, 
in its present state, detect the real changes that occur in man's phy- 
sical organism. What do you mean by this ? ;; 

Answer : We mean that chemical knowledge at this 
day is too material, or, rather, it is not enough spiritual 
at the verge of its limitations, to reveal the relations sub- 
sisting between soul and the corporeal parts. 

3* 



30 ANSWERS TO QUESTIONS. 

Theoretical chemistry establishes as truth what practical 
chemistry proves to be erroneous. No modern chemist 
pretends to tell why ten men, with varied temperaments 
and different dispositions, can feed and maintain their phy- 
sical individuality and opposite traits of character on pre- 
cisely the same articles of food and drink. Theoretical 
chemistry proves that there is enough poison in every pint 
of French coffee to kill an individual. But practical 
chemistry establishes the fact that coffee-drinkers do not 
terminate their earthly existence by such poison. Theo- 
retical chemistry proves that the foul air of a small, 
unventilated bedroom, is sufficient to extinguish life ; but, 
practically, no individual was ever known to lose his life 
solely from the exhalations of his own lungs, no matter how 
confined his apartment. Chemistry can see no difference 
between certain substances and compounds, which produce 
very unlike effects when consigned to man's system, or 
fed to animals. Oxygen in water is chemically the same 
• as oxygen in atmospheric air ; but, practically, the oxygen 
in the air is capable of firing man's nerves and brain, 
while the oxygen of water can only cool his fluids and 
tranquillize his mental structure. Opium is a deadly poison 
in theoretical chemistry, but in practice twenty times the 
" deadly 1 ' portion can be taken without producing even 
sleep. . The active principle of tobacco is a perfect 
poison, yet in practical life the individual can chew and 
smoke, and exist for half a century. The acid of the 
common rhubarb plant is chemically known as " oxalic " — 
the active property of which is enough poisonous to destroy 
the consumer — but practical chemistry establishes the fact 
that the plant is good both as a food and as a medicine. 

We are not by these remarks saying anything 
derogatory to Science, nor in favor of using the poisons 



THE SOURCES OP VEGETATION. 31 

named, but we wish simply to impress the reader that 
chemistry, in its present status, is pre-eminently material 
and short-sighted. It is becoming conventional, inexact, 
and atheistic. Because it cannot detect by its tests and 
retorts the presence of a " spirit," it is inclined to repu- 
diate its existence. It is skeptical on Spiritualism because 
it cannot detect and analyze the electricity by which a 
spirit is said to lift a table from the floor. 

We hold chemistry in high esteem, as the great pioneer 
science of all the modern sciences, but it is not clairvoyant 
in realms where matter is lost in ether and spirit. There 
is a limit to the investigation of matter. The science of 
the schools stops just where life is conjoined with matter in 
the organic sphere. Until chemistry is capable of reveal- 
ing the causes why the same articles of food will feed, and 
preserve, and perpetuate black men as well as white men — 
or sustain and reproduce a good-spirited man the same as 
the discordant and vicious — it had better walk humbly 
along the paths of human experience, and pretend to know 
only what is material. Our best practical agriculturalists 
are better chemists than those who live in the laboratory 
and plod over records in the studio. The true science of 
chemistry is yet to be discovered. It will come down out 
of mind, not up out of matter ; and yet finer links in truth 
will shine effulgently. 

The Sources of Vegetation. 

XVI. — Question : " Whence came the materials which enter into 
the composition of the varied forms in earth's vegetable kingdom ? " J 

Answer : The vegetable kingdom is composed of mate- 
rials derived from the mineral kingdom, which is hidden in 
the earth's deep bosom. Whence the materials composing 
the mineral world ? From the four primal elements of 
all matter — viz: Fire, Heat, Light, % and Electricity. 



32 ANSWERS TO QUESTIONS. 

Iii all searchings, we terminate in these four original 
principles. By " Fire " is not meant the condition of 
matter in flame or combustion, but the finest state of mate- 
rial motion, out of which issue Heat, Light, and Electricity. 
The finest motion of matter results in the illumination of 
matter from its own inward sources. Electricity of immen- 
sity is the conveyance of all vital action in the universe. 
Fire, Heat, and Light are passengers in the omnibus of 
Electricity. They get in this chariot of infinitude, and 
the integral motive-principles propel it through every 
avenue of boundless Nature. 

The omnibus stops for a moment at the different stations 
along the interminable highways of infinity ; and, at such 
a moment, passengers enough leave it to start the organiza- 
tion of a world like this globe on which we live. Fire, 
Heat, and Light — -the three grand primal principles of 
matter — retire from the Electrical chariot in minute parti- 
cles, and forthwith unite, chemically, for the origination of 
a planet. [The first stage of a planet is invariably that 
of a comet.] Then onward rolls the triumphant chariot 
of Electricity ! Passengers are permitted to terminate 
their ride at just that point in space where they experience 
more attraction to sojourn than to proceed. But it is very 
strange, yet true always, that only a sufficient number of 
passengers (or particles) alight from the shining vehicle, to 
commence the new planet in that particular locality. 

Now you can easily trace out the answers to all your 
other interrogatories. You perceive that Fire, Heat, and 
Light — 'the primary principles of all matter — contain the 
requisite properties for the composition and ultimation of 
all mineral, vegetable, animal, and human bodies. Of the 
life-forces and spiritual sources of these different bodies, 
we do not now say anything; believing that, with the fore- 



GROWTH OF PLANTS AND TREES ON EARTH. 33 

going sketch of the origin of planets and of their elemental 
primaries, you can settle the other problems to your own 
satisfaction. Think, contemplate ! and you will see 

"This vast terrestrial frame. How Father God, 
From the mute shell-fish gasping on the shore, 
From men to angels, to celestial minds, 
Forever leads the generations on 
To higher scenes of being ; while supplied 
From day to day with his enlivening breath, 
Inferior orders in succession rise, 
To fill the void below." 

Growth of Plants and Trees on Earth. 

XVII. — Question : '< Perhaps I am asking something out of keep- 
ing with your knowledge about creation. I am a gardener and farmer, 
but cannot determine in my own mind what it is, or where it is, which 
gives bulk and growth to plants, trees, &c. Have you ever investi- 
gated such matters ? " 

Answer : We do not know as much of the minutice, of 
plant-growing as we mean to ; every day this beautiful 
Spring is tempting us to study ss the tree of knowledge." 
But what we now know on this question is at your dis- 
posal. Thus : 

The surrounding air contains all the essential elements 
of vegetables, plants, vines, berries, &c: oxygen, hydrogen, 
nitrogen, and carbon ; these, in certain fixed proportions, 
are the organic constituents of plants. 

The old belief that plants derive all constructive sub- 
stances and organic essential elements directly from the 
ground, is well-nigh dead. "We are every day drifting 
further," says a chemist, " from what but a few years ago 
was considered one of the most fixed and beneficial princi- 
ples of agricultural science ; viz : that a substance is 
chiefly a fertilizer because it directly feeds the plant; 
and are learning from the numerous recent and carefully 



34 ANSWERS TO QUESTIONS. 

conducted experiments with manures, that in very many 
cases we cannot safely venture to predict what will be the 
influence of a given application ; but find in practice the 
strangest aud most discordant results, it being possible to 
show from the experiments of the farmer that almost every 
fertilizer in use has, in some instances, proved beneficial to 
every cultivated crop, and in other cases has been indiffer- 
ent or even detrimental." 

Our investigations in the kingdom of plant existence 
have compelled us to affirm that the invisible atmosphere is 
the immediate fountain of substances by which vegetable 
productions increase in size and growth. The earth is, of 
course, the original source of the atmosphere. 

The chief value of fertilizers consists in the temporary 
equilibrium that they establish between the mineral ele- 
ments of the ground and the organic constituents of the air. 
Magnesia, soda, lime, potash, phosphate, &c, are the mineral 
elements of vegetable formations ; and unless the soil be bal- 
anced in these qualities with the serial constituents, the 
growth of the plant is imperfect ; but it cannot, we think, 
be said that manures contribute to the development of 
quantity in any other sense. 

Let every horticulturist, gardener, and farmer remem- 
ber that just between "the sun and the soil" is that 
wondrous source of substantial life — the atmosphere. 

The Perpetual Verdure of Evergreens. 

XVIIL — Question : " I am engaged in rearing evergreens, fruit 

trees, vines, shrubbery, &c I am anxious to obtain your opinion 

in relation to the cause or causes which keep the evergreen verdant 

all the year round Can you find the cause of this wonderful, 

yet common fact ? ;; 

Answer : This subject has never before come to us for 
investigation. The question was asked fifteen months 
ago, and no doubt the interrogator has long since ceased 



THE PERPETUAL VERDURE OF EVERGREENS. 35 

to look for our answer, but we have not been able to reach 
it until within the last fifteen minutes. We think it is 
good to study such manifestations of Nature. On the im- 
pulse of this thought we proceed to divulge in general 
terms what we deem the true explanation of such phe- 
nomenon. 

It will be found that evergreens, like certain vines and 
grasses, are verdant all the year round, because they are 
constituted, in their extremities, so that they can attract 
and absorb more magnetism than other forms of vegetation. 

From our first insight into the vegetable departments 
of the earth, we have maintained that all matter is per- 
meated by two distinct principles, called Electricity and 
Magnetism. These principles are both latent and free. In 
the earth they are cold, crude, and inert, and are often 
inappreciable to the thermometer and to human sensibility ; 
while in the atmosphere, although essentially the same, 
they are genial, refined, and inconceivably vivacious, and 
are detectable by both man's sensation and the electro- 
nometer. 

These principles, being positive and negative (or mas- 
culine and feminine) are concerned in the production and 
perpetuation of all vegetable and organic life. Evergreens 
flourish in Arctic regions and on the mountain-tops better 
than in the tropics and in the valleys. Why ? Because 
they attract and absorb abundantly of the earth's mag- 
netic or warming principle. Their extremities are loaded 
with innumerable fine-pointed termini, which serve as 
lightning rods to attract from the atmosphere the warm 
principle, while the electricity, (which is cold,) is dis- 
charged and liberated in the same proportion. Hence the 
atmosphere is invariably " cool " or chilly, often cold, in the 
immediate neighborhood of an evergreen grove or forest. 



36 ANSWERS TO QUESTIONS. 

Grasses and certain vines are perpetually verdant for 
the same reason. Countless, indeed, are the points pre- 
sented to the atmosphere by an acre of grass. The meadow 
is covered with fine green points, like the back of an ani- 
mal with hair ; the ground, like the beast, presents innu- 
merable points of attraction ; and thus the Arctic animals, 
unlike those of the temperate or torrid regions, are thickly 
covered with hair. And thus, too, the animals of the 
" icy mountains" are as warm blooded and physically com- 
fortable as those under the equator. Because, like the 
evergreens, their innumerable line points attract the warm 
principle, (magnetism,) and give off the cold principle, 
(electricity,) thus producing an equilibrium of temperature. 
Such animals and trees are the recipients of larger amounts 
of heat to sustain them. The air is consequently cool or 
cold wherever such beasts or trees are most abundant. 

Development of Stones and Minerals. 

XIX. — Question : " I have read "both your ' llevelations ; and 
* Great Harmonia,' and beg to address you three questions, which I 
trust you will answer. 

" 1st. You say in your Revelations that, as everything material 
develops itself, the mineral, as well as all other earthly bodies, grow. 
Now, I would remark that this statement is antagonistical to the Prin- 
ciples of Geology. Moreover, any body which grows must live, and 
matter which lives must therefore want nourishment. According to 
your classification, minerals belong to the first class of matter, subject to 
motion only. Being deeply interested in all that concerns minerals, 
their origin, development, &c, I should feel very thankful if you 
would explain that which, to your mind, may be quite plain. 

" 2d. 1 do not want any more proof of immortality than that 
which you have already given, but what I wish to know, is, * What 
compensation does Nature offer us for remaining here on earth while 
eternal bliss, love, and happiness are in store for us above ? ; If man 
has a duty to fulfill on earth, what is that duty ? 

" 3d. I have not seen the name of Spinoza in your ' Pantheon of 
Progress/ or fifth volume of the Great Harmonia. If ever any 
human being has declared and defended a progressive principle or 
' Idea,' it was he who first declared the immortality of God and His 
Laws. I have always considered him as the father of Pantheism, and 
the forerunner of Spiritualism. It will give me pleasure to hear from 
you in reference to the omission of the name of ' Spinoza.' ' ; 



DEVELOPMENT OF STONES AND MINERALS. 37 

Answer : All the so-called primaries (sixty-four in num- 
ber) are discoverable in the original rocks and subsequent 
stratifications. The debriclation of such rocks ultimates in 
the formation of all the soils, which differ invariably in 
exact proportion to the presence or absence of the original 
elements. In the primordial epochs of our globe, we 
observe the universal fluidity of what are now denomina- 
ted "solids." Fluids and gases, and not solidified sub- 
stances, prevailed everywhere. When the condensational 
process commenced, the primitive minerals were rapidly 
formed and disposed in fragments and beds beneath the 
equatorial zone first, then at the polar regions, by slow 
deposit. 

During this process of solidification the earth was 
enveloped in dark folds composed of all the elements and 
gases — oxygen, hydrogen, nitrogen, carbonic acid, etc. — 
which, by means of such solidification, began very soon 
to disappear from the enveloping atmosphere. Metals, 
water, and the oxydes, absorbed oxygen. Carbonic acid 
withdrew to the secret laboratories of limestone and coal- 
beds, also into deeper crystallizations directly capping the 
earth's igneous surface. And in like manner the many 
and various elements did hide themselves from the atmos- 
phere in the recesses and constitutions of rocks, minerals, 
and dense fluids in valleys between them. 

Now you will observe the necessity of growth among 
the minerals, by absorption and appropriation of their 
proper elements of nutrition, in manner analogous to the 
growth of vegetable and animal organisms. The latter, 
differing only in the method of attraction and digestion, 
receive aliment from the atmosphere, increase their bulk 
and weight, and unfold. In this way we teach that the 
atmospheric sea, in which our globe is perpetually rolling, 



38 ANSWERS TO QUESTIONS. 

contains all the elements (but in a finer state) which are 
found in the mineral or other ponderable bodies. Hence 
coal minerals, lime-stone, iron, copper, zinc, silver, gold, 
diamonds, &c, &c, are capable of feeding upon, and 
growing by means of the congenial constituents which they 
find in the everywhere present atmosphere. 

If the different mineral beds and bodies do not grow and 
increase in size, or in quality, the cause thereof is, for the 
most part, attributable to the action of adverse electrical 
and magnetic currents over and through the globe. Add to 
this another cause, namely, the isolation of the mineral beds 
by the breakage or removal of the feeding-layers, by sink- 
ing shafts and indiscriminate digging. The destruction of . 
these electric veins on opening a mineral bed, is tanta- 
mount to cutting a tree's roots by which it grows and bears 
fruit. Those who own valuable mines should study the 
principle by which Nature deposited them for man's benefit. 

If, in reviewing the foregoing brief reply, my Brother, 
you should not find the explanation you need, we shall 
expect to hear from you again. 

Your second interrogatory is, perhaps, not less difficult 
to answer. But our spirit goeth forth in joy to proclaim 
that every part of Nature compensates and justifies the 
existence of all other parts. The duty of this life is to 
make progress in. unfolding a materio-spiritual body within 
the physical organization. This middle-most body is that 
which clothes the innermost spirit at the moment of death. 
Hence the importance of working and eating and sleeping. 
These outward habits and periodical processes are essen- 
tial to the elaboration of what is invisible and eternal. 
The unfoldment of the social faculties and of the intellect- 
ual endowments is also a duty. But in the final verdict 
of science and common sense we are persuaded, that "to 



THE CAUSE OP THE WIND. 39 

live righteously " in all physical respects, will be esteemed 
the grand primal peg, on which will hang " all the law 
and the prophets." Secure ye first the kingdom of har- 
mony in material things — in diet, activities, dress, &c. — 
then all the innumerable blessings of virtue and progress 
shall be added. 

The law of equilibrium is the Nemesis which keeps 
watch in all spheres. No merit is overlooked ; no offense 
goes unpunished. The sanctuary of intuition is made very 
holy by the presence of the fine conviction, that nothing 
lives in vain, or is left to blind Destiny ; but otherwise, that 
every existence is indispensable to the welfare and harmony of 
the whole, wherein is found the complete gospel of compensa- 
tion, and the fulfillment of every inherent expectation. 
But the full value of this life to each mind cannot be com- 
prehended except by much intuition and reasonable 
experience in the ways of wisdom. 

Your third question is answerable by the fact, that 
Spinoza's Central " Idea " did not differ from that of 
several minds who taught the unity of God and the immu- 
tability of his Laws. Bat his philosophy should receive 
far more attention. 

The Cause of the Wind. 

XX. — Question : " Can you explain the cause of wind ? "Why 
does it change so frequently ? Whence comes it ? " 

Answer: The ancients, of every race and country, 
entertained the most extravagant hypotheses concerning the 
origin of wind. In the 10th chapter of Jeremiah, 13th 
verse, we read that the Lord "maketh lightnings with 
rain, and bringeth forth the wind out of his treasures." 
This explanation is beautifully poetic, but it is far from 
being philosophical and practical. The Prophet Ezekiel 



40 ANSWERS TO QUESTIONS. 

[37 ch. 9 v.] writes how the Lord God commanded him to 
prophecy " to the wind ; " and further he relates that 
the Lord himself said : « Come from the four winds, 
breath, and breathe upon the slain, that they may live." 
The Apostle John, [iii ch. 8 v.] said : " The wind bloweth ' 
where it listeth, and thou nearest the sound thereof, but 
canst not tell whence it cometh, and whither it goeth — so 
is every one that is born of the spirit." 

How unsatisfactory is all this ? Prof. Maury's philoso- 
phy of storms and oceanic currents was not known in the 
days of the apostles. The law of storms is the same, 
as the law of calms. The causes of atmospheric stillness 
are the same as those by which the winds are awakened 
and made to blow ; and there is no more mystery in being 
" born of the spirit " than there is in the cause of sunshine 
in one place and of storms in another. Any solar power 
or local influence, which rarefies and heats the air in one 
quarter of a country or continent, will cause the dense and 
cold air of an opposite direction to rush in and fill the 
comparative vacuum. Kindle a hot fire in a tightly closed 
room, the windows and doors all firmly secured, and in a 
few minutes, as soon as the air in the room is sufficiently 
rarefied by the heat, you will hear the wind rushing in 
through every crevice and crack communicating with the 
outside. 

Thus, in like manner, if the sun has been for a long 
term showering its heat upon a level country, as upon the 
prairies of the Great West, the atmosphere will become 
heated and rarefied, so that the rushing in of wind and of 
tempestial hurricanes from other regions, are effects as 
natural as the entrance of cold air into a heated room. 
On this principle, the true plan to render a public hall 
or church cool and comfortable in the summer time, would 



THE PHILOSOPHY OF STORMS. 41 

consist of kindling fires in attic stoves ; because, as soon 
as the upper stratum of atmosphere becomes duly rarefied 
by heat, the cool breezes would begin to fan the brows of 
the congregation. This effect is certain to follow, although 
the outside air might be so still that not even a leaf would 
stir on the nearest tree. Chains of mountains, plains and 
valleys, the tides of the oceans, directions of streams, the 
absence or abundance of trees — all have to do in deter- 
mining the violence or mildness of winds, and in procuring 
the development of rain. The law is as definite as the 
growth of vegetation. 

The Philosophy of Storms. 

XXI. — Question: "Thy reply to the query, 'What causes the 
winds ? ; to my mind is not satisfactory when applied to what we call 
' Storms.' I will state an objection or two : Suppose the air in some 
section or district of country becomes rarefied to any conceivable pos- 
sible extent. It is obvious, on a moment's reflection, that, instead of 
causing what we commonly call a storm — such as tear down forests, 
unroof buildings, &c, and which generally traverse but narrow strips 
of country in width, and sometimes travel hundreds of miles in length 
— the air would press in from all directions to fill the vacuum. This 
might make a kind of general breeze or blow from all points in the 
direction of the vacuum, but it could hardly make a storm. Again : 
If we could imagine some barrier that would keep the air back from 
all but one direction, it is obvious that the air nest the vacuum would 
rush in first : then the air which was farther back would follow, thus 
making a Storm to commence at the vacuum and travel backward 
from it, crab fashion, till exhausted in distance, which is plainly not 
the case. Will not somebody give a better theory ? " 

Answer : We supposed our explanation of the cause of 
wind at once plain and practical, and our statements to be 
supported by the results of careful observation. One 
thing, however, we should have added and dwelt upon at 
considerable length, namely : that sudden changes of tem- 
perature and violent storms are due in part to the action 
of certain electrical currents, which take their rise from all 
parts of the earth, and thence flow incessantly to the north 

pole, from which they ascend in a combined body or mighty 
4* 



42 ANSWERS TO QUESTIONS. 

stream, somewhat like a water-spout at sea, and pour forth 
onward and upward through the heavens, mingling ulti- 
mately with the vital forces of immensity. 

Whenever a volume or stream of these earthly currents 
is suddenly formed, as from the electrical emanations of a 
recently opened volcano or iron bed, the distant strata 
of the atmosphere are suddenly convulsed with perhaps 
tempestial disturbances. These disturbances correspond to 
" pains " in the human body, or to the fitful " paroxysms " 
consequent upon a disturbance of harmonies between 
organ and nerve. 

As the earthly electrical currents move from various 
angles towards the north, with a winding or twisting 
motion, and as their inconceivable flight has the effect to 
rarefy the sections of air through which they pass, so it is 
natural to expect that tornadoes and cold storms will be 
developed, and that they will follow very nearly in the 
same direction. Sometimes, however, the exact opposite 
course would be taken by the storm, owing to other and 
superior electrical attractions, to which the air and clouds 
would yield. You will find some account of these electri- 
cal currents in " Nature's Divine Revelations ; " also in 
the first volume of the Harmonia series, and in the " Har- 
monial Man." 

Of the Superior Condition. 

XXII. — Question : " My mind is wholly at a loss to determine 
exactly wherein the Superior Condition differs from that state in 
which certain persons discern spirits and converse with them, as it 
were, face to face. If there be a radical difference between these two 
states, will you please define that difference, so that I may compre- 
hend the facts ? ;; 

Answer : The Superior Condition, in contradistinction 
to one's ordinary state, consists of a practical and conscious 
growth of the intellectual and moral endowments. These 



OF THE SUPERIOR CONDITION. 43 

faculties are opened and lifted to a higher degree of opera- 
tion. They are then inspired by their own constitutional 
essences, and next by conscious contact with the life and 
principles of things, by virtue of which they appreciate 
Principles and analyze the essences of substances. The 
result of such superior exercises is stamped upon the indi- 
vidual's character, and the ultimate effects are interior 
elevation and an education of the whole mind. The inspired 
poet has truthfully described the " Superior Condition " as 

"That blessed mood, 
In which the heavy and the weary weight 
Of all this unintelligible world 
Is lightened — that serene and blessed mood, 
In which the affections gently lead us on, 
Until the breath of our corporeal frame. 
And even the motion of our human blood, 
Almost suspended, we are laid asleep 
In body, and become a living soul ; 
While with an eye made quiet by the power 
Of harmony, and the deep power of joy, 
We see into the life of things ." 

The medium state, on the other hand, while as a condi- 
tion it tends to enlarge the judgment and spiritualize the 
character, is not necessarily beneficial to the medium, 
individually. Those who receive the lessons and witness 
the tests of higher powers are more likely to be perma- 
nently benefited. The true medium state is one of 
complete positiveness or isolation to this world, and of 
passive receptivity to the influences that may be showered 
from higher realms of intelligence and love. The faculties 
of the medium may be greatly excited, and very generally 
stimulated to extraordinary activity, but it does not neces- 
sarily follow that the medium's mind will be thereby per- 
manently developed and improved. And yet it will be 
observed that no good-minded and loving-hearted person 



44 ANSWERS TO QUESTIONS. 

can be a true medium for one year without manifesting 
considerable moral growth and intellectual refinement. 
But it is possible for a medium to be the channel of lessons 
the most exalted and glorious, and at the same time it is 
possible for that same person to feel nothing higher than 
any other stranger to the truth. This fact, which cannot 
be denied, is owing to the utter indifference in which some 
mediums indulge themselves with respect to the divine 
lessons of which they are the bearers to their fellow men. 
In the Superior Condition nothing of this passivity or 
indifference is possible. The mind is not only exalted to 
the fellowship of eternal principles, where it can discern 
the essences and properties of visible bodies, but the facul- 
ties are active and conscious of inherent energy and truth. 
One who methodically enters upon the Superior Condi- 
tion is like an industrious student whose mind seeks and 
finds the penetralia of things ; and the luxurious fruits are 
intellectual refinement and moral growth, in musical accord 
with immutable principles of Father God. 

Human Character in the Hand- writing 

XXIII. — Question : " Is there anything in a man's hand-writing 
which is a true index to his character? Can a person's motives be 
detected by those who have the power to ' psychometrize ; a letter or a 
bit of writing by the hand of the person ? What is the name of such 
a power ? 

Answer : Our interrogator is evidently but just enter- 
ing the vast realm of truth in science and life. He seems 
not to know that the writing of a human hand is a certain 
indication of character. It is very natural to suppose that 
the hand-writing may be artificial, or so trained as not to 
exhibit the nature and feelings of the penman ; and it is 
also natural to suppose that the uniformities and efforts of 
the teacher may modify, or greatly remove the predominant 
characteristics of the pupil's menta.1 organization ; but let 



HUMAN CHARACTER IN THE HAND-WRITING. 45 

the world rest assured that, however modifying and 
restraining such influences may be at first, the hand-writing 
is absolutely certain, sooner or later, to indicate and per- 
fectly exhibit the mental condition and internal peculiarities 
of the individual. 

A close observer of human nature will detect the cha- 
racter and disposition of an individual in every muscular 
movement. Walking, talking, eating, as well as writing, 
denote condition and character. The rowdy may be seen 
beneath every external appearance of a gentleman; the 
'profligate may be detected behind a mask of virtue and 
good manners ; the ignoramus cannot hide himself in the 
assumed robes of refinement and cultivation ; for this is 
true, that notwithstanding the artificial restraints and 
studied disguises of the ingenious — the brain (the spirit's 
fulcrum) is the source of every nervous and muscular move- 
ment. In the writing movement, as much as in any other 
action, the magnetism and condition of the individual come 
spontaneously uppermost, and are therefore distinctly 
visible to the perceptions of the clairvoyant and psy- 
chometrist. 

The spirit letter-reader — L e., one who can read the 
spirit of the person who wrote the letter— is the best 
phrenologist. It is not unfrequent to observe a variable 
hand-writing in one and the same letter which denotes a 
person of sensitive and variable disposition ; while another 
person, inflexible in character and stern in feeling, will 
write legibly, and rigidly, and uniformly, from first to last. 
Few changes of style are visible in persons who, although 
exceedingly sensitive and variable, habitually practice 
great self-control ; but the lack of freedom, and the imper- 
fect expression of the writer's real sentiments, are unfail- 
ingly detected by the chirognoinist. And from this point 



46 ANSWERS TO QUESTIONS. 

it is easy to penetrate behind the physical letter to the 
real character of the penman. 

You ask : « What is the philosophy of this wonderful 
power ?" The explanation of the mystery is easy, as already 
hinted at — namely, the brain-origin of every nervous and 
muscular movement. 

If you carefully analyze the movements of a man's 
hand while writing, you will be inductively led to the 
source of such movements — the brain; and inasmuch as 
the brain is but the physical agent of the mind, will, and 
character, so it is easy to trace the primal cause of the 
movements to the inmost disposition of the individual. In 
the writing of a well-trained penman may be detected a 
magnetic sphere — a concealed emanation, permeating the 
very substance of the paper on which the beautiful and 
graceful characters are traced — which, to the true seer, is 
certain to identify and unravel the mental qualities of the 
writer. An emotion of the intellect, a gush of affection, 
a throb of passion or anger, will leave its impression on 
the paper, and it seems to matter not how many years 
elapse, or through how many strange hands the letter or 
manuscript may pass, the aural impregnations remain, undi- 
luted and unchanged, as indelibly as if written by the 
finger of an angel in the Book of Life. 

The moral influence of this power is mighty for good. 
By means of its exercise a person may be measured and 
analyzed, and furnished with the best principles of refor- 
mation and progression. But there are as yet only a limited 
number of mediums and seers so gifted. And even such 
seem not to improve their endowments to the best advan- 
tage. They wait seemingly for an unseen power to supply 
them with all requisite perception for the reading of cha- 
racter by letter ; whereas it is a divine power, like the 



THE SOUL AS DISTINGUISHED FROM SPIRIT. 47 

voice, and every other natural faculty, capable of develop- 
ment and perfection at the option of the possessor. 

The Eternity of an Idea. 

XXIV. — Question : " Is the human mind so framed that it can 
recall all of its past thoughts ? Or, is there any reason to believe 
that ideas are immortal ? And does the mind improve forever ? ;; 

Answer : The mind has no power to destroy the impres- 
sion which an idea has made upon it. The inner memory 
is immortal. In fact, man's spirit is a magazine of eternal 
ideas, or impersonal principles. [See Harmonia, vol. 5.] 
"The capacity of the mind for knowledge," says Prof. 
Hitchcock, " is another of its wonderful powers. By every 
accession of knowledge is that capacity enlarged ; nor have 
the limits of that expansion ever been reached or imagined. 
Indeed, the nature of the mind leads to the conclusion that 
there are no limits. And it has already been shown that 
whatever knowledge the mind acquires, it can never lose. 
What a magnificent conception, to attempt to follow the 
mind along the path of its immortal existence, and to see 
it forever drinking in the stream of knowledge, whereby 
it constantly accumulates strength, and has the sphere of 
its capacity enlarged, yet remaining eternally infinitely 
inferior to that of the Deity ! Yet who can conceive of 
the vast amount of knowledge it will ultimately attain, or 
its more than angelic intellectual might? " 

The Soul as distinguished from Spirit. 

XXV. — Question : " I perceive you make a clear distinction 
between the soul and spirit of a man. If you will define the soul as 
distinguished from a' spirit, to the understanding of an imspiritually 
minded man, you will confer a favor upon one who has been by the 
phenomena of spiritual manifestations, so far converted from " infi- 
delity " as to entertain strong hopes of a rational immortality." 

Answer: You can easily comprehend the philosophical 



48 ANSWERS TO QUESTIONS. 

difference between " soul " and " spirit." But it will be 
first necessary to fix firmly in your understanding the struc- 
tural facts on which we predicate the distinction. We 
will explain : 

It is correct to say that a man is a two-fold or dual 
individuality — compounded, in general terms, of Body and 
Soul. By " Body " we mean everything physical ; by 
" Soul," everything mental or spiritual. But suppose, after 
a close and conscientious analysis and classification of these 
two grand counterparts of man, you should find several 
subdivisions, or a " wheel within a wheel " — what would 
you do ? You would do what we have clone ; and what 
is always natural— viz : Make a more particular statement 
of the structure, and give a name appropriate to each coun- 
terpart or subdivision. Finding man's body animated by 
a " soul," which, in every attribute and property, is the 
same as the motion, life, and sensation of all lower organi- 
zations, and that this " soul " was the cause of all corpo- 
real sensations and propensities, we said : " There must be 
in man something deeper, more interior, and higher, than 
this 'soul' of the external organization." 

Obeying the lead of this conclusion, just as the astrono- 
mer discovered a new planet by the faultless logic of 
legitimate induction, we approached the presence of the 
deeper life, and, because of its inexpressible superiority to 
the elements of physical sensation, we called it " spirit." 
But we have met persons, who, while adopting this classi- 
fication, prefer to transpose the terms — employing the word 
"soul" as expressive of the centermost of man's men- 
tality, and "spirit" as the part that animates the physical 
structures. We have no controversy with terms ; only it 
is certainly more convenient for many minds, of one faith, 
to speak the same language — using the same words to con- 



DYING SENSATIONS ON THE BATTLE-FIELD. 49 

vey the same meaning; for thus much misunderstanding 
may be avoided. 

Having been led by the light of reason to infer the 
existence of a still more interior principle to man's being, 
we entered clairvoyantly and interiorly upon the investi- 
gation, and the result was the announcement of the distinc- 
tion between " soul/' and " spirit," to which our 
correspondent refers. In brief, then, the human structure 
is trifold instead of dual, and there is as much difference 
between "soul" and "spirit" as there is -between the 
body and the soul. The " soul " is compounded of all the 
motive forces, life-principles, and sensational elements 
which may be found, to a greater or lesser degree of 
perfection, .in all the lower organizations of matter. But 
the " spirit " is the divine part — the essence of all motion, 
the master of all life, the lord of all sensations, and the 
immortalizing crown of all intelligence in man. " Spirit " 
is the fountain of every sublime Aspiration — the flower of 
immortal fragrance in the middle of the heart of man's 
life — the indwelling "image and likeness" of whatsoever 
is holy, beautiful, lovely and eternal. " Spirit " is the 
source of Love and Wisdom — " soul " is the source of pas- 
sion and knowledge. " Soul " is the life of the outer body 
— " spirit " is the life of the soul. After physical death, 
the soul or life of the natural body becomes the form or 
" body " of the eternal spirit ; and hence, in the Spirit 
Land, the spirit is surrounded by the physical imperfections 
of the " soul." But the soul (or spirit body) is ultimately 
purified by the " spirit," which is King. 

Dying Sensations on the Battle-field. 

XXVI. — Question : " My faith in the principles of the ITarmo- 
nial Philosophy, aud in the fact of spiritual intercourse, grows firmer 
as I grow older. In contemplating the possibility of my' becoming a 
5 



50 ANSWERS TO QUESTIONS. 

victim to the misfortunes of War, I do not fear death from any fore- 
bodings as to what my fate may he after the process is over ; but 
whatever dread I have, seems to be instinctive rather than rational. 
I dread the physical suffering attendant on an unnatural and violent 
dissolution, and also, as I am led to believe, by a perusal of spiritual 
works, on the subsequent reorganization of the spirit. Were it not 
for this dread I could face the cannon's throat, belching forth the 
instruments of destruction, without a quiver of fear. If possible, will 
you please describe what the sensations of death in battle usually 
are ? I refer particularly to those which occur immediately after 
the body appears lifeless. What changes* and sensations does the 
spirit pass through before its organization is completed ? " 

Answer : # It may be said with truth that, until the 
advent of modern Spiritual Philosophy, mankind have 
known almost nothing concerning the occult facts of death. 
That every living organization, including man, is destined 
to mature and die, has been the universally recognized 
fact ; but the world has not known until recently precisely 
what sensations and changes occur during the process. 
But true scientific light has really dawned upon this hith- 
erto dark and dreadful event at the end of life, and by 
that light we are enabled to reply to the most interesting 
interrogatory of our correspondent. 

The true answer, which every man's reason can readily 
apprehend, will be found in the character of the relations 
subsisting between the body and the spirit. If the phy- 
sical organism, with its multiform parts and forces, was 
nothing more than a foreign habiliment, worn by the spirit, 
as the body puts on and takes off a coat or dress, then the 
changes and sensations experienced at death would be 
analogous to those felt by the body when merely deprived 
of its superficial garments. But the truth is that there are 
numerous and most delicate chemical relations subsisting 
between the spirit and the corresponding parts of the phy- 
sical organization ; and these relations impress the intui- 
tions of all men with the unavoidable conviction that 



DYING SENSATIONS ON THE BATTLE-FIELD. 51 

" death" is a very solemn and radical event — something 
vastly more, and very different in effect, than the common 
transaction of putting off artificial dresses from the surface 
of the physical form. Between the body and its ordinary 
daily garments there exist no inter-amalgamated affinities, 
no commixture of kindred elements, and hence the separa- 
tion of the two does not effect any radical changes in the 
feelings and habitation of the individual. 

But the fact is exactly otherwise with the event under 
consideration. 

The relation of the body to the spirit is homogenous 
and essentially chemical, and the premature separation of 
them is accomplished only by snapping and violently sun- 
dering the countless threads of that relation. 

First, then, what is the nature of the relation between 
the body and the spirit ? We answer that the twain are 
chemically associated by an intermediate combination of 
elements which we term the "soul." Thus — 

1. % 3. 

BODY— SOUL— SPIEIT. 

Q. Of what is the soul composed ? A, Of motion, life, 
sensation, and intelligence. Q. What constitutes the 
spirit ? A. The spirit is composed of impersonal princi- 
ples — the life-element of Father God and Mother Nature. 
Q. Of what is the physical body composed ? A. Of all 
the elements of matter below man. Q. How is the soul 
chemically related to the body ? A. By vital electricity. 
Q. To what clement of the soul does this electricity belong ? 
A. To the element of Motion. Q. How, then, is the spirit 
chemically related to the " soul" ? A. By vital magnetism. 
Q. From what does this magnetism emanate ? A. From 
the soul. It is an emanation from the soul, like the aroma 
from the life of a rose, which is its atmosphere and fra- 



52 ANSWERS TO QUESTIONS. 

grance. Q. Do you mean to teach that the soul is united 
to the body by vital electricity, and the spirit to the soul 
by vital magnetism ? A. Yes, and the following scale is 
the illustration : 

MATERIAL ORGANIZATION, 

VITAL ELECTRICITY, 

INTERMEDIATE, OR SOUL, 

VITAL MAGNETISM, 

INNERMOST, OR SPIRIT. 
The above scale gives the organization of man as it is. 
Below the material organism are the lower kingdoms and 
the physical world ; while above and around the Innermost, 
or " spirit," is the spirit-world, and all that pertains to a 
supernal existence. If a human being lives out the full 
measure of life, then the vital electricity (which connects 
the soul with the body) imperceptibly loosens its hold, and 
dissolves the relation so gradually, that the spirit is not 
even conscious of death until after the change is all over, 
like the birth of an infant into this world. If, however, 
the change is forced and premature, the spirit is compelled 
to realize the fact, and also something of the unnatural 
shock which had occasioned the death. 

Within the past ten years we have observed several 
deaths by concussions, strangulation, drowning, &c, and 
the result to the spirit was in each case identical. Each 
person, whether young or old, spiritually experienced the 
same singular sensations, which were caused by the unnatu- 
ral and violent separation of the spirit from the body. It 
is well-known that a sudden shock, sufficient to cause death, 
produces instant insensibility. This fact is owing to the 
confusion of the elements of the " soul " throughout the 
nervous system. Its chemical affinities have been broken 
up into a confused mass, making intelligent sensations of 



DYING SENSATIONS ON THE BATTLE-FIELD. 53 

any kind utterly impossible. It is as though you had 
struck a small stone with a hammer so powerfully and sud- 
denly that the cohesion between the atoms was instantly 
dissipated ; and what was before a solid mass, is now onhj 
smoke and dust flying in the wind. In like manner th( 
surprise of the chemical relations between soul and body 
by means of a powerful concussion, results in the temporary 
suspension of all sensation, and the spirit is simply intuition- 
ally apprised of what has just occurred in the region of its 
environments. 

Several soldiers have returned from their new homes 
in the Summer Land to tell the particulars concerning their 
sensations immediately after falling dead by rifle or cannon 
ball. They relate how they intuitively or spiritually (of 
course somewhat vaguely) realized the nature of the acci- 
dent, and that they had just died in the usual sense of the 
word, but they did not feel anything like pain — being only 
disposed to sleep very profoundly, regardless of the place, 
and forgetful of what had happened to them. This indif- 
ference has in many instances resulted in a kind of slumber 
for many days in the other world. 

Now it will be remembered that the " Soul " becomes 
the body of the spirit after death. This, however, is not 
the work of a moment. Whole hours, sometimes days, are 
consumed in perfecting the work of this final organization. 
While this beautiful process is going forward, the spirit 
does not feel anything physical or sensuous. It is all intui- 
tion, and memory, and meditation, and love. Its person- 
ality is not self-conscious, until the new senses in the new 
body are completed and opened, and adapted to the use and 
everlasting duration of the spirit. We repeat, when the 
death is natural — and no death is natural, save that of 
" ripe old age " — then the Spirit is immediately clothed 



54 ANSWERS TO QUESTIONS. 

with its new body. It does not sleep, feels no suspension 
of identity, realizes no penalty for physiological injury, 
which is the effect of an accidental death, and thus the 
aged one is young and happy, and free as is an uncaged 
bird among the trees of the mountain. 

Our correspondent need not " dread " the temporary 
suspension of his personal consciousness, should he fall in 
battle, because there is in the experience no pain — only a 
confusion for a moment, a surprise of an instant's duration, 
as though the whole world had burst into countless atoms, 
succeeded by a flash of universal light which reveals a vast 
darkness, and then — indifference, rest, happiness, slumber. 
Directly the atoms composing the " Soul " begin to assem- 
ble about you — the spirit— while you live in intuition, in 
memory, in meditation, and in love — all unconscious of a 
personality or locality, without apprehension, perfectly 
free — indifferent, restful, slumbering. The sublime assur- 
ance that you are floating in the Spirit of the infinite Father 
and Mother — that no sparrow falleth unobserved — that 
nothing is wrong — that everything is right where you are 
— this assurance, singing like the affectionate song of a 
loving mother in your spirit's depths, will lull you to sleep, 
dreamlessly and yet alive and thoughtful, in the downy 
cradle of eternity. 

Therefore fear not the physical sensations consequent 
upon a sudden death at the " cannon's mouth." Fear, 
rather, the moral disadvantages accruing from a struggle 
in which the inspiration of universal Freedom is not at once 
the main-spring and the end to be attained. 

Questions Concerning Body, Soul ; and Spirit. 

XXVII. — Question : " 1. Does the ' vital magnetism ; connecting 
the soul with the spirit ever dissolve, leaving the spirit without a body, 
and could the spirit exist thus disembodied ? 



CONCERNING BODY, SOUL, AND SPIRIT. 55 

" 2. Is the organization of the soul — from the ' chaotic and discord- 
ant elements' composing it in this life — ever possible with any human 
being after throwing off the mortal body ? 

" 3. You say, ' In common with the animals, each man has a 
soul;' but has "each human soul a spirit, which, in conjunction with 
the soul, is to be rocked « in the downy cradle of eternity ; "? : 

Answer: 1. It is impossible that the magnetic connec- 
tion, which links the soul to the spirit, should ever be dis- 
sipated or rendered ineffective. The vital magnetism is an 
enveloping ethereal emanation— a perpetual atmosphere — 
and is not only generated and renewed every moment, but 
its intimacy and agency are every moment made more 
chemically perfect and organically indissoluble. Spirit, 
without a body, is not individualized. Spirit is the imper- 
sonal essence of the omnipresent Father and Mother. It 
is personalized and secreted from the universal ocean of 
divine principles by means of the forming and containing 
soul. Hence spirit cannot exist disembodied. It would 
be swallowed up, like a drop of water, in the common sea 
of infinite principles. 

2. It is impossible for a spirit identity to be formed 
and established independently of the physical organization 
and its psychical energies. The material organism is 
designed specifically and fundamentally to perform the 
function of giving individuality to the spiritual elements. 
The body is a mill. It puts, air, water, light, heat, vegeta- 
bles, fruits, animal substances, and chemicals, into its hop- 
per, and pulverizes them by digestion. The soul is fed and 
manufactured out of the finest elements and essences 
extracted from the above-named substances. No body but 
man's can elaborate the soul of a man ; and no soul but 
man's can ever subserve the eternal ends of the indwelling 
spirit. If it were possible for any spirit to be clothed 
upon for immortal life, without the aid of the physical 



56 ANSWERS TO QUESTIONS. 

body, it would then be absurd for any human being to be 
born into this world. The fact that every inhabitant of 
supernal lands was once born of woman, on this planet, 
or on some other like this, in material development, demon- 
strates the absolute indispensableness of the corporeal 
organism to a future individualized existence. Therefore, 
we answer that it is never possible for a new soul to be 
organized about the spirit after death, except in the man- 
ner heretofore explained. The spirit, after leaving the 
mortal body, is always immediately clothed upon with that 
particular soul which was manufactured for it by the 
physical mechanism. 

3. We do most distinctly affirm that every human soul 
has a spirit adapted to an eternal life. But we do not say 
that every form in human shape is necessarily human in its 
internal organism. Sometimes it happens that human 
parents produce false progeny, such as idiots and phreno- 
logical monstrosities, who do not possess the functions ade- 
quate to the manufacturing of the psychical organism. And 
sometimes, also, among the inferior tribes of earth, we 
observe bodies in human shape, possessing souls in common 
with the animal world, but who do not reach sufficiently 
high in the phrenological scale to take in and clothe a spi- 
rit for eternity. Among all races of men these exceptions 
exist. The farther back we investigate the physical history 
of mankind, the more frequent the exceptions, until we 
reach a point in the far past,- where the animal world was 
brought in its foetal development to the inception of the 
imperfect human type in shape merely, when the exception 
was on the side of immortality, and the rule in harmony with 
the mortal destiny of the brute creation. Now it is rare, 
among the so-called civilized races, that a child is born on 
the strictly mortal side of life. But that there are such 



NEARNESS OF THE SPIRIT LAND. 57 

cases is as certain as that there are counterfeit coins in 
daily circulation in trade. Every peach-blossom does not 
produce a peach ; nor is every peach capable of reproducing 
its kind. 

Nearness of the Spirit Land. 

XXVIII. — Question : " Do you believe that mankind in general 
will ever realize the close proximity of the Spirit Land ? " 

Answer : It is not possible for everybody to become 
clairvoyant this side of the tomb. But this fact will not 
shut the Spirit Lund from the world's consciousness. We 
have the happiness to believe that the day will dawn when 
the pathway to the tomb will be smooth and fragrant with 
the breathings of angelic association. Harmonious intelli- 
gence, if not positive clairvoyance, and intuitive conscious- 
ness, if not open vision, will bring the Summer Land close 
to the sympathy and affections of mankind. This blessed 
reality will become a part of the world's every-day con- 
sciousness, like the fact of existence itself, and thus will 
" ministering spirits " form a part of human experience 
and society. The sweet, mournful tones of the asolian 
harp, when breathed upon the midnight wind, sound not 
more attractive and holy than do the whisperings of gen- 
tle visitants from other spheres. 

Where is the Spirit World? 

XXIX. — Question : " Does the spirit of man ever enter the spirit 
-world before the death of the mortal organism ? n 

Answer : The spirit of man is never out of the spirit 
world. [By the " spirit world " we do not mean the 
Second Sphere, or Summer Land.] By the term " spirit 
world " is meant the " silver lining to the clouds of mat- 
ter " with which the mind of man is thickly enveloped. 
There is no space between the spirit of man and this 



58 ANSWERS TO QUESTIONS. 

immense universe of inner life. Man's spirit touches the 
material world solely by means of spiritualized matter both 
within and without his body. Thus the five senses come 
into contact with matter : 1. The eyes by light. 2. The 
ears by atmosphere. 3. The taste by fluids. 4. The smell 
by odors. 5. The touch by vibration. Reflection will 
satisfy you that you (a spirit) never did and never can come 
in contact with solid matter. Matter must be first attenu- 
ated and set in motion before you can reach out and take 
hold of it. Between your Will and the solid rock at your 
feet there are several gradations of matter spiritualized, 
but less and less refined as you go downward, until the 
lowest condition of life [i. e., vibration, or motion,) reaches 
and touches the stone. 

By such conditions and attenuations of matter your spi- 
rit (yourself) comes in contact with the outward world. 
Interiorly you are already in the spirit world. You feel, 
think, decide, and act as a resident of the inner life. 
Death removes the " cloud of matter " from before your 
spiritual senses. Then you see, hear, taste, smell, and 
touch, more palpably and intelligently, the facts and forces 
of the world in which, perhaps as a stranger, you have 
lived from the first moment of your individualized exist- 
ence, "it is not necessary to move an inch from your death- 
bed to obtain a consciousness of the spirit world, or inner 
life. Instantly you perceive the life of things, and the 
shape and situation of the things themselves are also visi- 
ble in a new golden light, and yet you may not have moved 
twelve inches from the body just deserted. The duality 
of man's nature is physiologically and spiritually perfect. 
Being a spirit, in the spirit world every moment, man can 
face matter and mold it into countless shapes. 

The Summer Land is a vast localized sphere within this 
universal spirit world. 



CAN SPIRITS SEE MATERIAL OBJECTS/ 59 

The Summer Land. 

XXX. — Question : " What do you mean by the expression 
' Summer Land ' ? If you designate the heavenly world by this 
expression, why do you use these words more frequently than other 
terms, such as Spirit Land, Spirit W orld, &c. ? ,; 

Answer : There is a philosophical reason for the ex- 
pression : " Summer Land." The difference between this 
world and the adjoining sphere is as wide and as marked 
as between the seasons of winter and summer. In this 
world we find, at best, nothing but the rudiments of the 
next. Sickness and death terminate man's career on earth. 
In the next world he can know, by experience, nothing of 
either death or sickness. The minutes of man's life on 
earth are counted by grains of iron and sand. In the next 
life his time is measured by the ripples of love and wisdom. 
Evil converts the present life into a stormy winter, and 
the darkness of ignorance and suffering flings sadness over 
the whole race ; but in the next world there is a summery- 
bloom on the cheek of every one, from the least to the 
greatest, and the song of the thronging millions is filled 
with the music of perpetual summer. But the time is 
coming on earth when the will of the great Good " will be 
done" as it is in the Summer World. The realities of the 
upper life will at last shine into this life, and the " king- 
dom of heaven" will have come with its everlasting ver- 
dure, blending the two worlds so perfectly, that every part 
of earth will be supremely blest and beautiful. Until 
that holy day, with its omnipotent love and endless glory, 
dawns all over the earth, it will be naturally and truth- 
fully expressive by way of contrast, to think and speak of 
the spirit world as the Summer Land. 

Can Spirits See Material Olyects ? 

XXXI. — Question : " In some of your writings you have put 
forth this proposition : ' It is a law of Nature that Spiritual things are 



60 ANSWERS TO QUESTIONS. 

seen only by Spiritual eyes, and material things by material eyes.' 
Then, on page 174, Penetralia, you say: * While the party enter- 
tained themselves in conversation concerning the diagrams that were 
hanging on the wall, we (Catherine and I) &c, &c. ? Some persons 
seem to think the statement of Spirits seeing the diagrams ' on the 
wall, ; contradicts the above proposition. Will you please explain f /} 

Answer : Simplicity in expression is a partial test 
of truth — not crudity nor flaunting extravagance of 
style — and yet, some truths are so fine, so exquisitely 
attenuated, that to treat them with simple words seems 
somewhat like dressing a divine and gentle spirit in home- 
spun sackcloth. We must bespeak attention, close and 
patient, to the brief explanation we have to give. It has 
been asked, 

— " Who can paint a sunbeam to the blind, 
Or make him feel a shadow with his mind ? '? 

Still, it becomes necessary to " paint a sunbeam," and 
to feel a shadow, in classifying and explaining the class of 
truths to which our correspondent refers. 

Spirit eyes discern material and corporeal objects, by 
means of the aura which emanates from the objects ; that 
is, the eternal eye sees the rose through its fragrance and 
its qualities, a stone through its latent life-principle, a tree 
through its expanded life, a physical man through his ani- 
mating soul, a diagram on the wall through the nervaura 
within the markings of the artist, (by which subtile prin- 
ciple a letter is psychometrized) and so on, throughout the 
whole empire of material forms, the Spiritual eye discerns 
physical bodies only through their Spiritual qualities, 
showing that spirit-sight is exactly the reverse of bodily- 
sight, just as matter is the opposite of mind ; and yet, 
these exact opponents meet in one common center, as all 
extremes do and must. 



ANIMALS IN THE SPIRIT WORLD. 61 

Animals in the Spirit World. 

XXXII. — Question : " There seem to be contradictory accounts 
through mediums, concerning the existence and non-existence of birda 

and animals in the Spirit World — some affirming, some denying 

Can you throw any light on this question ? " 

Answer : Almost all misunderstandings, even contra- 
dictions and animosities among men, arise from the use of 
the same words with different meanings. If mankind 
could use language so judiciously that one word would 
always and everywhere stand for one meaning, the contro- 
versies of the world would quickly terminate, because at 
heart all men are the same as one man, with identical intui- 
tions, and with similar likes and dislikes under similar 
circumstances. Joy and sorrow, happiness and misery — 
birth, growth, maturity, death — are common to all men 
everywhere. But men will use the same words with very 
dissimilar meanings, and thus, where there is no essential 
difference of conviction, they will quarrel with and hate 
each other. 

Id nothing has this confusion of tongues been worse 
confounded than in the revelations through mediums from 
the inner life. And yet in nothing is there more essential 
harmony and mutually supporting testimony. For exam- 
ple : An investigator, thinking of the Summer Land, will 
ask a medium, or a spirit through the medium, " Do you 
see any Birds and Animals ? " The answer will be, perhaps, 
"Yes;" or, perhaps, "No;" and yet both statements are 
truthful. Because what is the spirit world to one medium 
or spirit, in one particular state of mediumship, is no 
the spirit world to another in a different state. The words 
are used, by different persons, in different states, with very 
widely different meanings. 

We have defined the " spirit world" as the boundless 
inner life, in which all physical planets, with their vegeta- 

6 



62 ANSWERS TO QUESTIONS. 

tion, and animals, and inhabitants, swim and revolve 
through space. Consequently, to spirit eyes all objects, 
both animate and still, are visible as parts of that inner 
life, or spirit world. Men, houses, villages, horses, cows, 
dogs, fruit trees, vegetation, the landscapes, &c, on this 
globe, are all distinctly visible (in a new light) to every 
dweller of the Summer Land. Hence, in a certain sense, 
it is true to say that in the spirit world everything contin- 
ues to be just as it was on 'earth. This was Swedenborg's 
gospel, and it is reaffirmed by hundreds now-a-days. But, 
remember, the spirit world is not the Second Sphere. 

Conflicting Testimony on Important Facts. 

XXXIII. — Question : " I am much troubled with what I deem 
irreconcilable statements concerning the location of the spirit world. 
You seem to differ widely from Dr. Hare and the author of the ' Arcana 
of Nature.' Why is this ? " 

Answer : We do not feel called upon to explain the 
causes why one mind has been impressed to differ from 
another on this subject. If we had written after the 
authors named, and had found cause to differ as widely 
from them as they have from us, it would then seem import- 
ant to give the world a sufficient reason for the discrepancy. 
We think it is an author's duty to give his readers what 
he deems good reasons for making statements in conflict 
with those who have preceded him. If a man should affirm 
that the planet Saturn was located only 100 miles from the 
earth, he should give his reasons for so " widely differing " 
from the received demonstrations of astronomers ; but we 
can see no justice in the public calling upon the astrono- 
mers to explain why some particular author has been influ- 
enced to make statements adverse to their system. There- 
fore, would it not be wise and just to the general cause of 
progress, if persons, who have been moved to differ so 



POE'S CLAIRVOYANT — SPIRIT OP PRANCES WRIGHT. 63 

conspicuously and widely from us, would furnish the world 
with their interior reasons for such differences? The con- 
flict of testimony must necessarily be very embarrassing to 
readers and investigators. For our own part, we have up 
to this day found no reason to essentially modify anything 
we have published relating to the spiritual spheres. It is 
important that investigators should have all the data of 
correct reasoning. 

The Story of Poe's Clairvoyant. 

XXXIV. — Question : " In regard to your interview with Edgar 
A. Poe some years ago, as reported in the ' Magic Staff/ in which you 
treated his story as a reality — can you explain how the mistake 
occurred?" 

Answer : There was no mistake in this circumstance. 
We remember to have affirmed on two or three occasions, 
previous to the interview with the gifted poet, that the 
philosophy of ultimates, unpar tided matter, etc., (as set forth 
by the clairvoyant in Poe's article) was a true philosophy 
— but this endorsement did not extend to an assertion that 
the clairvoyant was an actual personage. Upon this point 
we did not seek any information. But we used the poet's 
invention, by name, as men speak of Shakspeare's or Mil- 
ton's characters — all equally fabulous, but none the less 
real, in common conversation. 

The Spirit of Frances Wright. 

XXXV. — Question : " I have been credibly informed that you 
saw the spirit of Frances Wright, at High Rock Tower, in your vision 
of the Spiritual Congress, some months previous to her death. If so, 
how could it occur ? 7) 

Answer : Your informant is wholly mistaken. The 
authentic record of that memorable Vision may be found 
in " The Present Age and Inner Life." On the occasion 
referred to, the Seer is reported to have seen but four glori- 



64 ANSWERS TO QUESTIONS. 

fied beings. The members of the Congress were not indi- 
vidually visible to his perceptions. He saw them en masse, 
not particularly as to their features, and in conversation 
he was addressed by only one of the four. (See the book.) 
Months subsequently the same spirit, Galen, came with 
an account of the proceedings of the* different Sessions of 
the Congress ; at which time the Seer acted in the capacity 
of reporter simply, and reduced to writing the " exordia," 
with the names given as members of the different Delega- 
tions, as imparted by the spirit of Galen. Why the name 
of Frances Wright was given as a member of the Ameri- 
can Delegation we do not know, unless it was done in pro- 
phetic anticipation of her arrival and co-operation. 

Spiritual Habitations after Death. 

XXXVI. — Question : " Will you he kind enough to answer the 
following- questions : 1st. Do spirits have local habitations ? 2d. Are 
those habitations as diversified as on earth ? 3d. Do the races of men 
retain their original color ? ;; 

Answer : The homes of the loved, and not lost, are visi- 
ble on every side of the Summer Land. Brotherhoods are 
likewise visible — immense congregations of mutually 
attracted natures — just beyond the homes and habitations 
of the less gregarious. The divine light of immortality 
glorifies the pathway of every inhabitant. In our Father's 
and Mother's " house there are many " apartments — lovely 
to the loving, glorious to the hopeful, filled with rest to the 
harmonious — but you will discover that a man will certainly 
find in his next life the effects of this, for it is a fixed law 
that " as a man thinketh " so will the externals of that 
world seem- to him. The spirit's Home is a natural world, 
regulated by natural laws, covered by a natural firmament, 
animated by a natural Deity, populated by natural spirits 
and ancrels who were once men and women, and it is there- 



WEIGHT OP THE SPIRIT BODY. 65 

fore natural that dwelling-places should diversify the 
landscape. 

The physiological color of races does not continue, though 
their mental peculiarities do ; but it is distinctly made 
manifest that persons, in the spirit world, have complexions 
in accordance with the state and degree of their moral 
development. For example: An immoral Anglo Saxon 
after death is likely to appear with a blacker face than 
that of his simple-hearted, faithful African servant ; for it 
is a fixed principle of mind that the exterior shall corres- 
pond, both in shape and complexion, to the interior spirit- 
ual state. 

Weight of the Spirit Body. 

XXXVII. — Question : " I would like explained a certain para- 
graph which I find in the fifth volume of the Great Harmonia, page 
406, in relation to the weight of the spiritual body, to wit : ' The 
entire form would not, perhaps, weigh at spiritual birth more than three 
ounces 1 ' Now what I should like to know is this — how can a substance 
which weighs three ounces escape my sight and touch ? I can both 
see and feel a substance, of the size of the human body, which will 
weigh less than one ounce. I had supposed, and still think, that the 
human spirit is as light as air. ;; 

Answer : Our interrogator is mistaken in regard to 
the powers of his natural vision. He thinks he can " both 
see and feel a substance of the size of the human body 
which will weigh less than one ounce." Did he ever try 
the experiment in a manner parallel to what the spiritual 
body would be ? 

Atmospheric air weighs 15 pounds to the square inch. 

Can our interrogator discern the immense weight that 

would fall within the compass of a human form ? A grain 

of musk will diffuse its odor through every part of a large 

house, and a pound of the same would saturate a wide area 

of country air, yet neither the eye or the touch could 

detect its presence or existence. 
6* 



66 ANSWERS TO QUESTIONS. 

Trees and plants grow from substances absorbed out 
of the circumambient air, but who can see or touch those 
substances until they concentrate, through months and 
years, in the appropriate external forms? So with the 
spirit substance. It might weigh pounds instead of ounces, 
and that substance and that weight might exist within the 
dimensions of the physical body out of which it emanated, 
yet no human eye or hand is fine enough to detect its pres- 
ence. It is so rare, so refined, so ethereal, so attenuated ; 
but neither of these attributes can lessen the actual weight 
of the substance. 

The Spiritual Substance. 

XXXVIII. — Question : " You say that spirits' souls (their bodies) 
are composed of substances. If this be so, does the earth grow smaller 
by their leaving it. ... I ask for knowledge • will you instruct me V ) 

Answer: Take an acre of treeless and shrubless 
ground. Weigh it, and mark the exact number of tons of 
earth it contains. Now add a definite quantity of fertiliz- 
ing soils and manures. Know how much it all weighs. 
(There should be no communication between this acre and 
the earth either beneath or at the sides.) Plant it with 
apple trees. In ten years the trees are large, and their 
combined weight would be many tons ; but, on weighing 
the earth in which they grow, you would be astonished to 
find not a pound missing. This is true. The experiment 
may be tried in an earthen flower-pot. The leeching, <fcc, 
may be provided against or weighed from week to week. 
Yet the plant "which this isolated bit of earth produces, 
although weighing several ounces or pounds, will not 
decrease the weight of earth in which it grew. So with 
the spirit's body. Like plants, flowers, fruit, &c, the soul 
obtains its substance mainly from the air. 



PHYSICAL ORGANS AND SPIRIT LIFE. 67 

Striking the Spirit's Body. 

XXXIX. — Question : " If a disembodied spirit were standing 
before me, and I should take a stick and quickly swing it through the 
6pace occupied, would it in any way disturb the elements composing 
that spirit body ? " 

Answer : According to our investigations and obser- 
vations, we answer, " yes." The spiritual body would be 
disturbed by violent contact with any grosser substance. 
But we have never known of an instance of this kind, and 
we think such accidents never happen to the inhabitants of 
any Spirit Land. On one occasion a spirit seer, in a 
moment of fright, struck several times at a spirit-person- 
age standing before him, but he found, much to his conster- 
nation, that his mighty blows were turned off harmlessly 
on either side of the spirit. Over and again he attempted 
to strike straight and hit the apparition, but his cane 
glanced aside every time, with the speed of thought. It is 
our present belief that no man can injure the body of a 
spirit, simply because the spirit is perfectly endowed with 
the power of self-preservation. Accidents happen only 
where ignorance or carelessness are characteristics of the 
inhabitants. 

Physical Organs and Spirit Life. 

XL. — Question : " In this world we can easily understand the 
uses of physical organs, such as the organs of reproduction, &c; but, 
unless the other world is also a place for reproduction, it is difficult to 
understand why they should continue as part of existence. And yet, 
as spirits are both male and female, I conclude that such organs do 
remain with the spirit after death. How is this ? ;; 

Answer : All things are regulated by a basic law 01 
use, which is deeper than the surface functions performed 
in the presence of the senses. Beneath the common duties 
of an organ there is a finer class of uses, which is seldom 
conceived of by physiologists, and never by persons who 



68 ANSWERS TO QUESTIONS. 

accustom themselves to sensuous processes of reasoning. 
For example, the teeth seem to be designed solely for the 
^purpose of biting and masticating food, and this is the only 
use for teeth which many perhaps see. but it is clear that 
the dental organism is adapted to the performance of duties 
far more exalted. The teeth are necessary to the beauty 
of the mouth, and to the symmetry of the whole face, and 
yet more are they necessary to the correct pronunciation 
of words. And they have yet other uses. 

So of the organs of reproduction. To most observers 
these organs are adapted to the propagation of our spe- 
cies, and, incidentally thereto, they perform several purely 
physiological duties for the benefit of bodily health. But 
the deeper Seers recognize a world of deeper offices and 
uses in the principles of which those organs are expressions. 
And therefore, in the Summer Land of pure delight, the 
reproductive organs (without receiving a full outward 
development as they do in this world) perform offices 
inseparable from friendship, affection, and communion. 
The sexes are distinctly visible, not so much from any 
external organs, as from the general form and bearing. 
Spirits are virtuous, or commit adultery, "in the heart.' - ' 
But no spirit is virtuous as a consequence of being deprived 
of the means of intercourse. Bodily perfection in the 
other life, as in this, is impossible without perfect develop- 
ment of all the organs. The same is true of character. 

Reproduction in the Spirit Land. 

XLI. — Question : " What are the relations of the sexes in the 
Second Sphere, or Spirit Land ? Do they reproduce in a manner cor- 
responding to this world ? ,; 

Answer : We repeat, the divine law of Use is the 
source of every organ and function. Nothing lives a day 
after its real usefulness in the boundless economy of the 



DO SPIRITS WEAR CLOTHING? 69 

universe has absolutely terminated. This world is the manu- 
factory of individualized minds, adapted to a future life. 
The productions of this existence are gathered into that 
which is to come. The organic machinery of our terres- 
trial bodies, by which reproduction is carried forward, is 
not demanded by the law of Use in the Spirit Land. 

But the relation of marriage, between the sexes, is far 
more perfect in the next life. Love, not passion, prevails. 
And the objects of love are exalted far above the repro- 
ductive impulses of the blood. The wondrous and beauti- 
ful cerebrum, or front and superior lobe of the brain, 
spiritualizes the blood just in proportion to its predominance 
over the cerebellum and its visceral appendages. 

In the other world, where the moral and intellectual 
powers are naturally balanced and supreme, the reproduc- 
tiveness of blood is transferred to that of spirit. Thus 
the correspondence is kept up. The offsprings of Spirit- 
love are high-born acts of wisdom and philanthrophy ; and 
it is worthy of all consideration and gratitude, that in the 
Spirit- world, no great individual deeds are possible outside 
of the true marriage. Indeed, without union between 
adapted natures there is neither happiness nor progression. 

Do Spirits Wear Clothing? 

XLII. — Question : " In your ' Philosophy of Spiritual Inter- 
course/ page 131, you describe the formation of the spiritual body of 
a man who was killed by a well caving in upon him. You say you 
saw ' a form finely wrought, a body beautifully, organically, and sym- 
metrically constructed.' Did the body appear clothed or naked ? 
Another question : Can a Spirit enter a house through a wall, or any 
solid substance ? There seems to be much difference of opinion exist- 
ing amongst believers in Spirit intercourse in regard to the ability of 
Spirits as to seeing, hearing, &c. Why is this ? Cannot their habits 
and powers be ascertained correctly beyond any doubt ? 

Answer : While engaged in the perception of the 

apotheosis described in the work in question, we could not 

discern corporeal and material things, for the reason that 



70 ANSWERS TO QUESTIONS. 

the Spiritual eyes can see only what is essential and celes- 
tial. But garments suitable for the dress of the Spirit- 
body, had there been any, would have reflected themselves 
upon our vision. There were no habiliments born with 
the Spirit-body, and hence it was raised naked and uncon- 
cealed, just as you and we were delivered into this world 
at the moment of birth. The query regarding the power 
of Spirits to pass unimpeded through " a house, wall, or 
solid substance," is answerable in many ways. 

Spirits can travel through all substances by reflection, 
or by vision, or by extemporaneous energy, but not in 
organic form, not in bodily personality, as we can walk 
through water, or as we do separate the abounding 
atmosphere whenever moving through the spaces. Where 
there is one seer or one Spirit who asserts the power of 
unembarrassed penetration through material bodies, there 
are ten seers and as many Spirits who will, from a 
superior and more philosophical plane of discernment, 
testify directly for the decision above expressed. The 
reason why certain seers and Spirits testify differently, 
can be found in the want of inmost and upward judg- 
ment. They resemble the a?i£e-astronomical nations, who 
held that the earth was a boundless plane of land 
and water, and that the sun was God's gorgeous 
chariot, in which he drove with lightning speed around 
this immovable and all-important mass of flat matter. 
And why? Because nothing, they thought, could be 
more evident to sight, and therefore to reason, than the 
flatness and immobility of the earth, and the rotundity 
and rotation of the fiery source of every blessing ; while, 
in fact, it was the flatness and immobility of their own 
heads, and not that of the globe, which covered their 
judgments with such absurd convictions. 



WHY DO SPIRITS APPEAR IN EARTHLY DRESS? 71 

We say all this merely as a practical suggestion to 
our interrogator : in part explaining why men, and spi- 
rits, and seers, differ upon matters where opposite con- 
victions seem impossible. Wisdom, besides sight and 
testimony, is required. 

Why Do Spirits Appear in Earthly Dress ? 

XLIII. — Question : " Why do spirits — so very many of them — 
appear to their friends as if they still suffered from that which caused 
their death ? If a person is drowned, he appears to his friends as if 
wet, clothes dripping, &c. I know the case of a woman who thus 
appeared several times, and always as if suffering. Now, is there 
any suffering there ? If not, why should the wife choose that condi- 
tion to appear in — knowing, of course, that it must give pain, or at 
least, less pleasure to her family than if she looked well and happy ? ;; 

Answer: It should be remembered that our spirit 
friends are not always regulated by the calm laws and 
pleasant ways of Wisdom. If they were, a few of them 
who now revisit their earthly acquaintances would remain 
in the retirements of Educational temples in the Summer 
Land. The most ignorant spirits, but with the very best 
motives for doing good and teaching mankind, are the first 
to confabulate and palaver at a " circle." Their garrulous- 
ness and verbose sermonizations, on many occasions, are 
remarkable, and exceedingly hard to be patient with. 
Meanwhile the really wise and gifted in the other world, 
as in this, are uncommunicative — are patiently, gently, 
modestly silent. American investigators must not suppose 
that the Summer Land is populated exclusively with the 
progeny of tea-drinking Yankees — chatty, voluble, impa- 
tient, self conceited, and irrepressibly inquisitive. Other 
nations, and older children, are far in the ascendency, both 
in numbers and enlightenment. Of course, then, other tem- 
peraments prevail in the several departments of supernal 
Wisdom. The sages are naturally meditative — do not 
make haste to speak. They are beautifully patient. Hun- 



72 ANSWERS TO QUESTIONS. 

dreds of years have run their sands through the life of 
thousands of celestial intelligences, who have not yet attempt- 
ed to give mankind a single word of instruction. When such 
minds come to speak from the closets and inner chambers 
of their star-gemmed temples of thought", the earth's inhab- 
itants will not longer need physical manifestations. 

Those spirits who, in the haste and afflictions of the 
moment, rush from a scene of death to apprise a medium 
or their friends of the accident, &c, usually take the first 
and most impressive method to " tell the whole story at 
once" Hence they establish their individuality, and relate 
both the occasion and manner of their death, by exhibiting 
themselves (psychologically) as they were at the moment of 
departure. It is simply absurd to suppose that persons 
continue to look and to suffer after death exactly as and 
what they did just previous to physical dissolution. 

These appearances are intended merely as reminders 
and as tests of identity. All intelligent spirits are great 
artists. They can psychologize a medium to see them, and 
to describe them, in the style which would produce the 
deepest impression on the receiver. The Will-power, and 
the knowledge of the intimate connections between mind 
yet in the body and mind disembodied, are familiar to most 
spirits. They can easily represent themselves as being old 
or young, as in worldly dress or in flowing robes, as is 
deemed best suited to accomplish the ends of the visitation. 
They substitute pantomime and appearance for oral expla- 
nations. 

The Speech of the Soul. 

XLI V.— - -Question : " Will it be asking too much to solicit from 
you some illustration or explanation of the speech or voice of a 
spirit ? I read of ' spirit voices/ &c, but my mind can form no idea 
of what the sound can be." 

Answer : The speech of spirits drops upon the internal 
tympanum like music from over the sea. The words are 



THE SPEECH OF THE SOUL. 73 

distinct as bugle notes, but they affect the mind as child- 
hood's kisses do the lips, leaving a sweet presence and 
benefaction behind them. Words of wisdom spoken by 
angel lips exceed the melody of all earthly music. If you 
can fancy the voice of silvery streams flowing over cascades 
of golden sunbeams, or the musical throbbings of death- 
less joys flowing through the roseate chambers of the pure 
heart, then you may conceive somewhat of 6 spirit voices,' 
as heard by those who have ears to hear. We know not 
how radiantly beam the countenances of those who converse 
wholly in the language of the soul. It is the most expres- 
sive, and the least demonstrative. The griefs and cares of 
the heart — -its fairest flowers and the saddest experiences — 
tremble together in the crystal chalice of pure speech. 
The voice of a spirit is like the spirit of truth — most elo- 
quent when manifested in deeds —for thus the higher intel- 
ligences communicate their thoughts to those beneath them. 
The universal speech of Spirits is an elemental out- 
birth of the internal — a language of thought and feeling — 
which takes the form of that language with which the 
guest is most familiar. For example : a person speaking 
the native Portuguese will, on entering the spirit-land, 
imagine that every other spirit, with whom he converses, 
is acquainted with only the Portuguese language and idiom. 
The modus loquendi must be universal in the other sphere, 
otherwise a universal language were an impossibility. 
Water is a universal solvent because it is not partial and 
arbitrary, but readily takes any shape, and freely pene- 
trates to every center. So with Spiritual language, in its 
ultimate freedom. It takes the form of any conceivable 
tongue, idiom, or speech, and thus establishes instant fellow- 
ship between Spirits of exactly opposite nations, with dif- 
ferent education 

7 



74 ANSWERS TO QUESTIONS. 

Concerning the Spiritual Vocabulary. 

XLV. — Question : " Are spirits confined, in their utterances 
through media, to the vocabulary of words actually possessed by the 
medium ? Or can they impress words which the medium never saw 
or heard of? Again: Can our medium powers be unfolded while 
asleep as well as when awake ?" 

Answer : The influence of spirits acts upon many media 
like an uncontrollable mental stimulant, which pervades 
the most impressible faculties, and thus exalts them above 
their ordinary capacities and actions. The effect ensuing 
is a larger and grander exhibition of the medium's natural 
abilities. 

The transition from the normal condition to the com- 
manding altitude of inspiration, is many times sudden, like 
a flash of lightning. Hence the marvelousness of the 
manifestation. 

In such cases, it will be observed that, although the 
medium is impressed to discourse upon exalted themes with 
considerable profundity of reasoning, yet the construction 
of sentences, aud even the terminology, are characteristic 
of the individual when not under spirit influence. This 
plain and very common fact has led many to question the 
co-operation of spirits in any instance. 

But when the control is perfect (which is rare) the 
medium can be made to speak in 1 " unknown tongues," and 
to employ words in any past or present language, with 
which the same person is wholly ignorant when not 
influenced. 

Our medium powers do not open easily during sleep, 
but the spirit is often built up in strength at night. 

Vocal Converse after Death. 

XLVL — Question : " Do spirits converse vocally among themselves, 
or with mortals, as mankind do with each other on earth ? I ask, 
because, in your fifth volume of Harmonia, ' The Thinker/ on page 
422, you say: ' These words are written just as Brother Wilson pro- 



VOCAL CONVERSE AFTER DEATH. 75 

nounced them repeatedly in my hearing.' And again, page 423, 
i When he opened his lips to reply,' &c. ?; 

Answer: This often asked question has already ap- 
peared with an answer. But there remains on this subject 
much more to be written. 

Inasmuch as spirits are transparent in respect to their 
thoughts and affections, therefore, they can never say one 
thing and mean another, as mankind, alas ! too often can 
and do. They cherish no thought, entertain no secret, 
foster no affection, but what they are willing should beam 
forth upon their beautiful faces, and be expressed in their 
harmonious speech. 

With regard to Brother Wilson's discourse, and the 
seeming difficulty he experienced in imparting his thoughts 
to the clairaudient ear, we may, in reply, judiciously quote 
from Swedenborg : 

"The speech of the celestial spirits cannot easily flow 
into the articulate sounds or vocal expressions known to 
man ; for it cannot be adapted to any word in which there 
is any harshness of sound, or in which there is a harder 
duplication of consonants, nor in which there is any idea 
from the scientific ; wherefore they seldom flow into speech 
otherwise than by affections, which, like a flowing stream, 
or an aura, give softness to the expressions. The speech 
of spirits who are intermediate between the celestial and 
the spiritual, is sweet, flowing like the most soft and gentle 
atmospheres, soothing the recipient organs, and softening 
the very expressions ; it is also quick and determinate. 
The flowing and agreeable style of their speech is from 
this, that the celestial good in their ideas is of such quality, 
and that nothing of the speech dissents from the thought ; 
everything in the other life that is sweet and harmonious, 
is from goodness and charity. The speech of the spiritual 



76 ANSWERS TO QUESTIONS. 

is also fluent, but not so soft and tender ; and it is these, 
chiefly, who speak." 

Is the Universe Overflowing? 

XLVII. — Question : " Are there any more spirits now than there 
were a million years ago ? If so, will not the universe eventu- 
ally be filled with spirits ? And if there are no more, what becomes 
of them?" 

Answer : Your important questions require a more 
elaborate consideration than we can just now bestow upon 
them. They are the ever-rising queries of mind when it 
begins to work from mathematical premises for the ascer- 
tainment of truth. 

Suppose we put your questions thus : " Are there any 
more truths now than in any previous age ? Answer, yes. 
Are there any more truths individualized to-day than in 
any previous age? "If this be so, will not the whole 
universe be filled with individualized truths ?" Answer, 
yes. And yet, with respect to quantity and essence, there 
will then be no more truth than there was in the remotest 
cycle of Eternity — -for God lives through all Nature, and 
Nature lives in the Omnipresent life of God — being in 
quantity and essence unchangeable, " the same yesterday, 
to-day, and forever." 

The Inhabitants of Jupiter. 

XLVIII. — Question : "Why do you represent the inhabitants of 
Jupiter as walking in a bent posture, and not erect like the human 
race ? v 

Answer : We have no explanation to afford for making 
the declaration referred to, save this : Our first observa- 
tion of the inhabitants of Jupiter was probably confined to 
the Troglodytes (the man-monkeys, or gorillas,) of the side 
of the planet next or nearest to our clairvoyant perceptions. 
We think that we did not perfectly view the inhabited 
portions, though we recall a conception of their existence. 



GUARDIAN ANGELS UNIVERSAL. 77 

Accidental Death and Suicide. 

XLIX. — Question : " Do not persons whose earthly lives have 
been terminated suddenly, as by a steamboat disaster or the falling of 
factories, suffer as much as those who terminate their earthly existence 
by means of suicide ? ;; 

Answer : Persons who die by sudden accident do not 
suffer intellectually and morally, because their misfortune 
is purely physiological and physical, (the same in this 
respect as that of the suicide) ; while the deliberate or 
desperate taking of one's own life is attended, in the other 
world, with the superaddition of all the intellectual dis- 
qualifications and moral darknesses which were antecedent 
to, and consequent upon the state that led to the ignoble 
act. No individual can go self-sent and abruptly into the 
Spirit Land, without ultimately discovering the secret cause 
of the deed to have existed within his own mental consti- 
tution. This is certain, no matter how great the earthly 
provocation which primarily induced the person to consum- 
mate the act. It is the vivid consciousness of this indi- 
vidual unworthiness, that, for a lengthened period in the 
other life, causes the regrets and sufferings of the suicide. 

Guardian Angels Universal. 

L. — Question : " Are there guardian spirits watching over us at 
all times, and, if so, do they participate with our joys and sorrows? 
and further, when we arrive in the Spirit Land, do we take the place 
of our guardians and perform similar offices for those yet on earth ? ;; 

Answer : As a general principle we observe that each 
member of the human race is provided with two or more 
guardian angels, but there are times, days and weeks, per- 
haps whole years together, when it is impossible for the 
lower and the higher to form a positive, conscious conjunc- 
tion. Of course, not being in contact with us, the angels 
do not invariably experience our sensations. This is a 

wise and beautiful provision of the sympathetic law. If 

7# 



78 ANSWERS TO QUESTIONS. 

it were otherwise, if the love-laden souls resident above 
our sphere could at any moment intersect the path of our 
experience, they would gladly shield us from much suffering, 
and consequently from much education. Therefore, we 
have not, " at all times," guardian spirits over us. Your 
second question is answered affirmatively. 

Explanation of Swedenborg's Guardianship. 

LI. — Question : " Canst thou enable rne to assure one or two of 
my friends that there is always as good an understanding between thy 
old friend Swedenborg and thyself, as there was when he used to 
meet thee on the mountain near Poughkeepsie as thy angel guardian, 
and when thou hadst not been required to expose his imperfections 
while on earth. Thy honest dealing with regard to him, though to 
man y it may seem like ingratitude, appears to me one of the most 
beautiful instances of friendship that we have on record, as correcting 
for him errors which he had lacked wisdom when on earth to avoid 
or correct. And I always imagine him thy prompter in this and 
many other duties. It is sweetly encouraging to think that angels 
maybe blessed with the power of finishing up, through mortal instru- 
mentality, the work which they had left but partially done." 

Answer : The first visit of the spacious-minded Swe- 
denborg was unheralded, and the effect produced was won- 
drous beyond utterance. His mystic words confounded my 
youthful understanding, but they awakened a yearning 
fountain within me, a stream of righteous aspirations for 
the possession of eternal truth and knowledge. The noble 
Swede did not announce himself as my guardian angel, but 
was rather a smiling fountain of hope and trust in what is 
steadfast and divine. He admonished me to search the 
fields of Truth, and to sound the serene depths of infinite 
Wisdom and Love, to the full extent of my every spirit- 
ual power. 

For these counselings and other bestowments I have 
ever felt the profoundest degree of gratitude. In pursu- 
ance of the admonition and encouragements imparted, and 



EXPLANATION OP SWEDENBORG'S GUARDIANSHIP. 79 

solely by strict obedience to the harmonious laws of body 
and mind, I began the investigation of an hundred streams 
of golden truths, both in physical works and in the books 
of men — always by "impression" and "clairvoyance." 
(For explanation of my use of these terms see the " Magic 
Staff.") Among other discoveries thus made may be 
classed the naturalness of all spiritual truths, whether 
revealed in the Bible or in the highest degrees of the celes- 
tial universe, and also may be mentioned the perfect spi- 
ritualness of all natural things* in every region of life, 
animation, and intelligence. 

Swedenborg's works, like the revelations of several less 
voluminous authors, came up for analysis. The above key 
enabled me to look into the crystal cup of his psychical 
experience. The laws of his impressions, and the reason 
why he described subjective thoughts as objective realities,, 
were perfectly plain to my understanding. What my 
impression of his works are, may be found written else- 
where. That the good Swedenborg looks down with 
righteous love upon the tumultuous world, and that the 
faith of his charity far transcends the religious imagina- 
tions of his sectarian followers, I do not, because I cannot, 
question for one moment. He enjoys the liberty which 
all may have — the freedom of progress and expression! 
And still the awakened fountain within me flows onward 
to mingle with the far-off pulses of the infinite sea of 
celestial Truth. That the gentle and royal Swedenborg, 
standing upon the margin of that throbbing sea, will be as 
grateful for an exposure of his errors as I am for the 
disclosure of his friendship, is too probable to require a 
word of argument. 

It is indeed encouraging to think and know that angels 
■ — the world's great authors not more than our departed 



80 ANSWERS TO QUESTIONS. 

brothers and sisters — may return " and finish up the work 
which they had left but partially done." 

What is an Apparition ? 

LIL — Question : " May not we, while living men and women on 
earth, be present in spiritual forms in places far from our physical 
bodies ? . . . . Do we not dwell in two spheres at the same time ? ;; 

Answer : We have examined this problem suffi- 
ciently to answer the last interrogatory affirmatively. The 
greater comprehends the lesser ; so the earth, with its 
weight of humanity, roHs in the presence of the spirit 
sphere ; but this does not render positive duplicature of 
personality any more than possible. 

Our correspondent, however, presents a case in himself, 
which we willingly take for an illustration of our philoso- 
phy. It harmonizes with much in Mr. Owen's " Footfalls 
on the Boundary of another "World." 

He writes : " Eecently my mother went to her Spirit 

Home While on a journey, in March last, I passed 

into a sort of reverie, and was scarcely conscious that I 
was driving my horse. ... I seemed to be at the bedside, 
or in the room, where my mother was dying. I was speak- 
ing to her of the Spirit Home and of the friends there to 
whom she was about to take her flight. . . . When I 
aroused I was somewhat surprised and saddened by the 
words which had fallen from my lips, for I had, at the 
time, no reason to suppose that my mother was unwell. On 
my return next day I received a letter which informed me 
that my mother was dangerously ill. She died on the 9th 
of the present month, (April,) and in her last words said 
to her weeping friends that she < saw me in the room and 
called to me twice ! ' Thus was my reverie turned to a 
prophecy, every part of which was perfectly fulfilled. May 
it not be true (asks our correspondent) that since my spi- 



WHAT IS AN APPARITION ? 81 

ritual presence was with my mother 1,200 miles from my own 
home, that I may also be present in angel form with my 
mother in the spirit home ? " 

We hold that any philosophy which, being natural and 
instinctive, comprehends and explains the ever-rising phe- 
nomena of life, is the best friend of humanity. It is the 
mission of philosophy to make plain that which is hidden 
and mysterious. Theories and hypotheses are not philoso- 
phy, though they may be, and often are, truly philosophical 
and effective. The Harmonial Philosophy, like truth, is 
progressive. Its teachers and receivers may err ; they 
may fail to make clear distinctions ; they may be illogical 
at times, and thus obscure their principles ; but in the end 
every one is the possessor of much truth and consequent 
happiness. 

The philosophy of apparitions is identical with the phi- 
losophy of stereoscopical and photographical operations. 
Man's mind is a vaulted chamber, and many of its opera- 
tions take place on the principle of the camera obscura, by 
which images of external objects are distinctly imprinted, 
with all their minutiae and native colors, and motions, too ! 
on the reflective and retentive faculties within the vestibule 
of the temple. Phosphorus is ever present in the living 
brain, and it is, in part, by means of this semi-electrical 
principle that the human spirit is enabled to receive and 
impart impressions. 

The case of friend B , which is analogous to many 

illustrations on history's page, is thus explainable: His 
mind was abstracted from external things, and then con- 
centrated upon the condition of his mother, by the kindly 
and tender offices of their guardian spirit. This accom- 
plished, and his mind thrown into the optical form of the 
camera obscura, the object (1,200 miles distant) became dis- 



82 ANSWERS TO QUESTIONS. 

tinctly visible and blended with individual consciousness. 
If, at this moment, the object could be conscious of the spi- 
ritual operation, it would at once think that the presence is 
absolute. That is, if the moon could be conscious when 
the astronomer aims his reflector at its surface, it would in 
a few moments embrace both the observer and his telescope, 
just as the astronomer now takes the orb into his own imme- 
diate presence and consciousness. Thus two objects in a 
like state of sympathy, will, regardless of either time or 
space, blend into each other's actual presence. 

This similarity of feeling is almost invariably the result 
of spiritual intervention. If, in addition to this proximity 
of the reflections of distant objects, a spirit should prepare 
the atmosphere for the picture, the apparition will then at 
once become visible to external observation. That is to 
say: The shadow takes on the semblance, and colors, and 
motions, and even the thoughts of the substance or object, 
which may be hundreds or thousands of leagues removed 
from the representation. This is one of the sublimest facts 
in the science of spirit-life. All enlightened spirits com- 
prehend the workings of these cerebro-camera obscural pow- 
ers of mankind, and such seldom hesitate to experiment 
with them whenever some good end can be thereby subserved. 
Such is the philosophy of " apparitions." 

The Cause of Haunted Houses. 

LIII. Question : " There is a report in town that a particular 
house in the vicinity is haunted. Sometimes there are startling 
sounds — as of cannon balls being thrown and rolled about the floor. 

Occasionally voices are heard, as of people in a merry mood, 

&c Now, sir, can any reliance be placed in such reports? Is 

there something besides fancy in tales of haunted houses ? ;; 

Answer : Of course there are stories of haunted 
houses that have no foundation in truth. Perhaps the 
report referred to by our correspondent is one of them. 



THE CAUSE OF HAUNTED HOUSES. 83 

But we have positive knowledge of houses that have been 
" haunted," and so absolutely that no family could be 
induced to dwell within their walls. 

Not far from the banks of the Hudson, fifteen years 
ago, we entered a dwelling which was said to be under this 
mystic spell. We took some pains to ascertain its history. 
It was originally built by a Southerner, an arbitrary man, 
with a large property. His riches had been filched from 
the labor of enslaved men and women. They had cultiva- 
ted his plantations, and had dragged out miserable years 
of toil in his factory. His beautiful wife, exceedingly sen- 
sitive and sympathetic, and a beloved friend to all around 
her, was made wretched by his miserly habits and unjust 
requirements. An only son, highly endowed by Nature, 
and thoroughly educated, became dissipated. One cold 
night, in the depths of winter, he committed suicide in that 
house. In that house, also, two sweet little children were 
destroyed by fire. By some unexplained accident their 
garments were enveloped by the fearful flame, in the absence 
of the customary attendant. 

Oh, the intense agony, the exquisite suffering of that 
poor desolate mother-heart ! Her fine spirit, not finding 
its delight in worldly pleasures, was utterly broken. In 
unutterable sorrow she lifted up her voice — but she could 
not be comforted. In the midst of anguish, her mind lost 
its balance. She became frantic with a bitter, desolate 
agony, which no medical treatment could reach. In a fit 
of wild frenzy she opened the chamber window and threw 
herself to the stony earth, so far below ! She soon died 
from the physical injuries thus received. 

The wealthy man very soon disposed of all his property 
save this one house, and embarked for the tour of Europe. 
Bodily disease and terrific disasters by water followed him. 



84 ANSWERS TO QUESTIONS. 

Fatigued in body and worn with anxiety, he returned to 
America. He reached this lonely house on the morning of 
his death. He died in the chamber where his wife's heart 
was broken, where the son committed suicide, where the 
two children were burned to death, and where the frantic 
mother threw herself from the window. 

Years afterward, when these events had nearly van- 
ished from the people's memory, the dwelling was occupied 
by a new proprietor. One winter night, when the husband 
was gone from home, the family were awakened and fright- 
ened by the sound of footsteps in the fatal chamber. It 
was now used only as a store-room and general wardrobe. 
The thoughts of robbers naturally occurred to the fright- 
ened listeners. While they listened a light female form 
glided across the room, before their very eyes, although the 
apartment was dark as midnight. 

They screamed for help. Presently a neighborly far- 
mer lighted his lantern and came over to ascertain the 
cause of the cries he had heard. They explained what 
had occurred as well as they could, which only excited his 
mirthfulness. Yet he carefully examined the premises. 
Nothing had been disturbed. The doors were all locked 
and bolted, and the supposition of human " footsteps " was 
pronounced absurd. 

Nothing further occurred until some six months subse- 
quently, when, in the night time, as before, sounds of voices 
were heard in the same chamber. Again, too, a clearly 
defined human figure glided across the room in which the 
husband and wife and a child were, or had been sleeping. 
Upon investigation, nothing satisfactory was developed. 
From that time, with intervals of a few nights of silence, 
the strange sounds, and voices, and moving figure, contin- 
ued. These interruptions during the night at last became 



THE CAUSE OF HAUNTED HOUSES. > 85 

frequent and alarming beyond endurance. Clothes were 
pulled from the beds by invisible hands, logs of wood 
seemed to be rolling over the floor, tin pans were thumped 
and jets of wind would suddenly extinguish the lighted 
tapers. The people in the neighborhood gave no credence 
to these reports, but so real and fearful were the facts to 
the occupants themselves, that they soon moved far away. 
They could not be happy anywhere near such a dreadful 
habitation. 

At length the old house was shut up, and was deserted 
by everything human. It was in a state of dilapidation 
when we first visited it. The doors were nearly rusted 
from their hinges, the windows were broken, and every 
foundation stone was covered with the mildew of decom- 
position. But there was, however, a purpose in our visit, 
which may be hereafter disclosed. The cause of the 
"haunted chamber" was 'made quite intelligible. Our 
extremely sensitive temperament was the means of the dis- 
covery. There was instantly upon us a feeling that there 
was something human in the very plaster and woodwork 
of the haunted apartments. This mysterious feeling, in a 
dwelling so long uninhabited, led to clairvoyant percep- 
tions. We found the electrical particles of the former souls 
of the son and mother still lingering in the mildew and 
atmosphere of the chamber. We seemed to breathe the 
very life of the wretched suicides. 

Since that day we have discovered and established, at 
least to our own satisfaction, that particular rooms in a 
house may become mediumized. The bodily emanations of 
a person while in extreme distress of either mind or body, 
will, under certain states of the atmosphere, completely 
impregnate and saturate the particles of a room ; so that, 
for years afterward, it is possible for spirits to manifest 



86 ANSWERS TO QUESTIONS. 

themselves, in various ways, in the discharge of some par- 
ticular uses or duties. In such cases we say that 
the house is " haunted." In reality, the room is a " phy- 
sical medium," and the manifestations are attributable to 
the presence or influence of persons no longer in the ter- 
restrial body. 

Precisely what combination of mental forces and electri- 
cal emanations is requisite to mediumize an apartment, we 
cannot say ; but that the human mind is adequate, under 
peculiar trials, or by the magnetic use of the will-power, 
to the production of " haunted rooms," is too well-known 
to be denied. 

It is well to remember that the human world and the 
spirit world are interblended and inseparable. 

Spirit Facts versus Philosophy. 

LIV. — Question : " On page 12 of the Telegraph's Answer to Rev. 
Asa Mahan, Mr. Brittan holds the following language : ' Spiritual- 
ism is chiefly concerned with the extraordinary psychical facts devel- 
oped in the life of Mr. Davis, rather than in the contents of his hooks. 
Whether truth or error predominates in the latter is a consideration of 
secondary importance, as it regards the question of our immortality 
and the nature of the soul's life.' What I want to ask is, whether 
the foregoing is what you deem a true estimate of your relation to 
the truths of Spiritualism ? ;? 

Answer : From the first we have unmistakably defined 
Harmonial Philosophy as a complete body with two wings 
— Facts on one side and Reason on the other — by which 
its influence will be universal, and its progression endless 
in duration. 

We do not object to the above incidental and well- 
meant estimate of our individual position and experience. 
But to say- that astounding private psychical facts, instead 
of eternal principles, are chiefly important to the success of 
Spiritualism, is defining the latter to be exclusively a Mira- 
cle-system, full of wonderful signs, and productive of innu- 
merable demonstrations of immortal life. 



AN EXCESS OF SPIRITUAL OPERATIONS. 87 

In this view, which is so very popular just now, Spi- 
ritualism is conceded to be but one wing of the Harmonial 
Dispensation, which definition we esteem as philosophically 
correct. The facts of Spiritualism can be interesting only 
to those who do not, or cannot, -study and comprehend the 
immutable principles of Nature. Of this class there are 
millions of minds, and there will, therefore, come millions 
of facts, for Nature is ever ready to adapt means to the 
ends contemplated. 

An Excess of Spiritual Operations. 

LV. — Question : " Please divulge the precise reason why you do 
not favor constant circle-holding for the development of spiritual 
facts ? " 

Answer: We do not oppose, but rather encourage the 
holding of Circles, as the quickest route to the acquisition 
of a " living demonstration " of individualized life after 
the death of the body. 

But when this fact is established, when it is fully ascer- 
tained that the individual really survives the mysterious 
chemistry of death, we can see no particular good to the 
mind thus convinced, in persisting in circle-holding with 
the expectation of becoming wiser and more spiritualized. 
These last desirable results do not often follow a constant 
attendance upon spiritual circles. The laws of mental 
growth do not depend upon the operations and sessions of 
such circles. The lust of some minds after " facts " in 
Spiritualism reminds us of the people, under Moses, who 
kept up a sickly cry, (Num. xi: 13,) saying, " Give us flesh, 
that we may eat." The Lord very properly became 
intensely angry with the hungry folks, (see verse 33, ) and 
declared, in a previous " whisper " to Moses, (see verse 20,) 
that the people should be compelled to eat of the quails, 
&c, until the excess thereof should "come out at their nos- 
trils:' 



88 ANSWERS TO QUESTIONS. 

Now it seems to us that this terrible curse has befallen 
more than one gormand in the " facts " of Spiritualism. 
They hunt up physical " demonstrations " until their men- 
tal stomachs overflow with sentimental platitudes. All 
excess is vicious — whether it be excessive praying, exces- 
sive piety, excessive quail eating, excessive Spiritual fact- 
ism, or excessive devotion to the commandments of one 
idea. Let us handle the proofs of our immortality very 
tenderly, for . they are of all evidences the most sacred to 
human progress; but let no man dare degrade them by 
over-consumption and irreverent familiarity. 

The Mysteries of Memory. 

LVI. — Question : " It will greatly please and benefit us to receive 
your answer to the following question : ' What is Memory, or rather, 
how do we remember anything ? ; ?; 

Answer : Our answer just now must be brief. Per- 
haps, for this reason, it will not be wholly satisfactory — - 
but we may impart more at another time. Please think 
deliberately of what is now communicated, and do not for- 
get to apprise us of what is still obscure or seemingly 
unsound. 

Memory is the profoundest wonder of our spiritual 
nature. We have frequently said that the inmost of man 
— his eternal spiritual self-hood — is composed of inter- 
intelligent principles. These principles are methods, ten- 
dencies, and attributes not only, but — what is of far more 
importance — they are constituted of sublimated atoms. 

We term these atomic substances, " unparticled matter," 
signifying the highest condition which a real substance is 
capable of attaining. The indivisibility of these atomic 
principles renders them "Impersonal" — or everywhere 
distributed — and, in consequence of this refinement and 
universality, men endeavor to conceive of them as though 



THE MYSTERIES OF MEMORY. 89 

they were unsubstantial, like a statute law, or the ordi- 
nance of a government. 

The last definition is unsound when applied to the con- 
stituents of mind, but it is applicable to many of the 
dispositions and habits by which man's spirit is distin- 
guished from his more external parts. 

The arcanum of this truth is bewitchingly seductive to 
the lover of metaphysical realities. For, having discov- 
ered that spirit is compounded of substantial principles, 
the next question naturally is, what do the wwatomized 
atoms perform in the life of a man ? What (to use another 
paradoxical expression) connection is there between the 
?^zparticled particles and the faculty of Memory ? 

We have seen and do testify that in the mind's princi- 
ples there are more atoms than there are globes or stars 
in immensity ! Millions and millions infinite, are the par- 
ticles that compose the single human spirit. No computa- 
tion of ours can reach the whole number thereof; and each 
is the record of eternity ; or, in other words, each of these 
spirit atoms is an organ of Memory. 

It is impossible to give a perfectly clear illustration to 
so obscure a truth, but the nearest to one is this: Suppose 
you hold in your hand a diamond, provided with countless 
surfaces, and each surface capable, in the twinkling of an 
eye, of taking on a perfect picture of whatever touches it, 
either by reflection or contact immediate; and then add to 
your supposition, that each surface is endowed with the 
power of retaining such picture through all time, in spite 
of every exertion to rub out and obliterate its outlines and 
internal minutiae. 

This diamond is an exact illustration of one of the 
imparticled particles that compose the principles that con- 
stitute the eternal spirit of man. Each one is a treasury 
8* 



90 ANSWERS TO QUESTIONS. 

of memories. And each, in the revolution of infinite ages, 
is capable of taking, on an infinite number of impressions. 
So that, according to our philosophy of mind, it is unscien- 
tific to regard Memory as the production of a special organ 
or faculty. It is all in all. Self-hood is a compound of 
countless personal recollections. The spirit remembers 
everything. But intellect cannot always recall the picture. 
Memory, in a word, is the line which divides existence from 
annihilation. 

What is a Dream ? 

LVIL — Question : " I am a great dreamer. ^ # # Some of 
my dreams are pleasant, hut none of them very instructive, and all of 
them are exceedingly fatiguing to my brain and body. ^ * * 
What is a dream ? ;; 

Answer : For a general reply to your question see the 
philosophy of dreaming, in the third volume of Harmonia. 
Rarely a dream is caused by the whispering of a guar- 
dian spirit. Occasionally the mind is touched during sleep 
by sympathy with distant scenes, persons, or events. Some- 
times the brain is macte a play-ground for the unsleeping 
imagination. Mostly, the mind is occupied with the recon- 
structions and eccentricities of its own restless memories 
and thoughts. But, in all cases, the character of the dream 
and the hereditary character of the person resemble each 
other closely. Character lies at the foundation of every 
dream. u However sweet your daily life, or exemplary your 
conduct in society, rest assured that a bad dream is a sign 
of wrong, evil, disease, or inharmony in yourself. Be thou 
whole. 

Why the Mind may not Dream. 

LVIII. — Question : " Can you resolve me the cause why now I 
never dream ? I was used years ago, in my lighter and lovelier life- 
time, to dream every night. And in the mornings, the remembered 
snatches of these dreams were my staple breakfast talk. But now I 



WHY THE MIND MAY NOT DREAM. 91 

never dream. I cannot recall the period of the change. But at the 
time of life whence memory draws these dreams, I had no near, dear 
friends in spirit land. None till after marriage. A few years after, 
death clutched wife and her babe — which latter left me the inheritance 
of its sharp, shrill cry only, and then died into immortality. I have 
never dreamed since. Why ? " 

Answer: The constitution of the mind is double 
throughout. The individual, consequently, has two lives 
in one. The events of the outer life are linked into a chain 
by the faculty of memory, but this chain may greatly differ 
from the golden links of the Inner Life. 

The External memory is a recorder of that which has 
just transpired— it reports the events of hours, days, weeks 
— but this power may be greatly weakened by disease, or 
crippled by affliction. 

The Internal memory, on the part of the Inner Life, 
can never be injured. If it be active at all, its action is 
prompt, and spontaneous, and eternal. It takes notice of 
nothing but impressions, principles, truths, ideas ; for these 
are vividly remembered in the deeps of intuition, which is 
all memory. 

The power to dream is immanent in all the mind. But 
the recalling faculty is a part of the intellectual or front 
group, and belongs, therefore, to that portion of the brain 
which is denominated " the voluntary region." Now, 
when our Brother lost his faculty of recalling the dreams 
of the night, it impressed his judgment with the conviction 
that his whole Inner Life was idle, or dreamless, during 
the hours appropriated to slumber. But one of these days 
or nights, he will begin to get reports from his more inte- 
rior Memory, which is the treasury of dreams innumerable, 
awakened or deposited by unseen wingless visitors from the 
Summer Land. 

The reason why lie experienced a suppression of the 



9.2 ANSWERS TO QUESTIONS. 

dreaming power is, the shock whicB the affectional (or pos- 
terior) portions of mind received at the departure of his 
companion and her babe. This sad experience reversed 
the magnetic poles of the brain for a time ; so that the 
External memory ceased to notice and recall night-thoughts. 

The Light of Inspiration. 

LIX. — Question : "Recently, while receiving instruction upon inspi- 
ration, the Spirit said : 'The man that leans on the Magic Staff is inspired 
to reveal wisdom ; he possesses the receptive or open condition through 
which the light of inspiration speaks — electric force made visible to 
spiritual vision in the form of light. 7 We asked if he was controlled 
by Spirits, and it was answered : ' Spirit intelligence, but not control 
of Spirits — universal intelligence diffused through matter. The recep- 
tive condition is one that gathers from electric forces in light positive, 
which causes the intelligence to culminate at the focus of electric 
light.' What do you think of this?" 

Answer : It is hard to elucidate an impersonal reality 
to the personal powers of thought, and we do not, conse- 
quently, much expect to succeed in translating the forego- 
ing into plainer propositions. 

Knowledge derived from impressive contact with 
" universal intelligence diffused through matter," bears 
upon men's judgments with all the mystery of a supernatu- 
ral revelation, simply because most minds do not realize 
any connection with « the focus of electric light," which 
means the fountain of impersonal principles within man's 
Spiritual constitution. 

What is true in man is equally true out of, and beyond 
him. If one human mind is consciously a " focus of elec- 
tric light," is intuitively or instinctively and spontaneously 
in rapport with the impersonal principles of divine " intel- 
ligence diffused through matter," (to which the human 
spirit owes its essence and entity,) why may not every 
other mind, one of these days, awaken to the same sense of 
fullness and to a sweet communal identity with .the princi- 
ples of its own constitution ? 



THE smut's ETERN IlL sun. 93 

When this condition is attained, the person's interiors 
ureal once and naturally opened fco that sphere "through 
which the light of inspiration speaks. 1 ' It is, in short, the 
uiiitv of the Spirit's inmost life with ihe principles of Divine 

Love and Wisdom, by which principles each man liveth, 
tnoveth, and hath his being. This condition of oneness 

between man's spirit and the spirit of Nature, we hold to 

he possible lo every human being. It is the holiest com- 
munion with Mother Nature and Father God. 

The Spirit's Eternal Sun. 

LX. — Question: "Can you explain what von mean by the terms 
employed in your pamphlet on 'Special Providences, 5 such as God, 
1 the great central Magnet of the universe,' and die ' great Positive 
power, which attracts all spirits towards itself,' &c, Ac?" 

Answiou: We will try to explain. By the great Posi- 
tive Mind we mean tin; strongest and divinest ('enter in 
the Spiritual Universe. In ancient phraseology that Center 
is called the "Throne of the Most High." But we prefer 

our terms as expressive of the fact as it is: the s:mie 

truth, however, is differently stated by different writers, 
but to the same general effect, viz: that the Center of the 

1'uiverse is the Sun around which all spirits revolve, as 

planets roll about their primary. Perhaps you will think 

that we are entirely alone in our philosophy on this subject. 

H' so, allow us to refer you to the poet, Akensule, whose 

pen long 1 si nee wrote that 

u As flame ascends — 
As bodies to their proper center move— 
Ah the poised ocean to tii' attractive moon 
Obedient swells, and every winding Btream 

Devolves itS searching waters to the main ; 
„ No (/// l/tiii^s which have life "spire hi Qod — 

Thi Sum of Being, boundless, unimpaired, 

Center of Oil BOulel Nor does the voice 

Of faithful Nature ci ai e to prompt their steps 
he can ■< Hieoi i n u ithhild f 



94 ANSWERS TO QUESTIONS. 

From granting to the task proportioned means ; 
That, in their stations, all may persevere 
To climb th' ascent of being, and approach 
Forever nearer to the Life Divine." 

Now you will perhaps ask : " Will not the Central Sun 
(God) absorb all lesser bodies, such as the spirits of men 
and angels ? " No, because the spirit's central, integral 
attraction, is equivalent, is greater, eventually, than the 
attraction of the central Magnetism. Mutual attractions 
and mutual repulsions explain all. 

Shakspeare's Interior Light. 

LXI. — Question : " Is it your opinion that Shakspeare was a 
medium for spiritual impressions ? ;; 

Answer : All minds are, at times, receptive of the psy- 

chaural influence of higher spheres. We say of the Bard 

of Avon that he was spiritually intuitive. His knowledge 

was instructed by unfolded wisdom, He discerned truths 

inside of facts, principles behind events, life within death, 

and lessons of "good in everything." With what touching 

pathos, in the play of Henry Y., he makes York, " all 

haggled o'er," breathe pure Spiritualism into the dying 

Suffolk's ear and soul, thus — 

" Tarry, dear cousin Suffolk ! 
My soul shall thine keep company to heaven ; 
Tarry, sweet soul, for mine, then fly a-breast ; 
As in this glorious and well-foughten field, 
We kept together in our chivalry ! 
****** 
So did he turn, and over Suffolk's neck 
He threw his wounded arm, and kissed his lips ; 
And so, espoused to death, with blood he sealed 
A testament of noble-ending love." 

The Coek-lane Ghost. 

LXII. — Question : " Is it true, as I have somewhere read or 
heard, that Dr. Johnson, the great philosopher, believed the Cock-lane 
ghost story ?" 



UNSOUGHT AND UNLOOKED FOR PHENOMENA. 95 

Answer : Yes, Dr. Johnson was too much of a philoso- 
pher to doubt the evidence. He further says that he had 
a lively recollection of his mother calling him " Sam " 
three times in the night after her death. Such evidences, 
he says, might help our skeptical minds, " as we could not 
have too much evidence of the immortality of the soul." 
Dr. Johnson was philosopher enough to see that there was 
everywhere a blending of the known with the unknown. 
To probe the mystery, and to dissipate the doubt of judg- 
ment, was his characteristic effort. The uncomprehended 
and the misapprehended arrested the philosopher's atten- 
tion, and challenged his best powers of reasoning. The 
question of immortality was so important that he could 
not turn away from any evidence of its literal truth. 

Unsought and Unlooked for Phenomena. 

LXIII. — Question : " Do you regard the present manifestations of 
spiritual intelligence and power as soon to cease, or will they change 
into some other forms ? ;; 

Answer: The mysterious phenomena of this day, like 
those so-called miraculous transactions of all departed 
ages, came among men unsought and unlooked for. They 
are designed to indicate the existence of a law in man's 
spiritual constitution. Science has made accurate and curi- 
ous discoveries amid the mysterious and occult departments 
of matter. But the great mass of the human race is yet 
immersed in thick darkness with regard to the law of 
immortality folded within the dreamy individual chrysalis 
of this existence. 

These modern manifestations we regard as notifications 
served upon mankind — saying that the chrysalis of igno- 
rance is about to yield up the life that is in it; that the 
Good of the Universe has not introduced abnormal phan- 
tasms to mislead and distract earth's children : but, on the 



96 ANSWERS TO QUESTIONS. 

contrary, we believe that the benignant purposes of the 
invisible heavens shine through the spontaneous and unfor- 
tuitous phenomena of the present clay. And we also believe 
that, as soon as the world's attention is reverently attracted 
to the cardinal truths of man's immortal destiny, the most 
of common Spiritual phenomena will be withdrawn for a 
period. 

Origin and Mission of Thought. 

LXIV. — Question : " What is the origin, mission, and influence of 
thought ? This is an interesting subject to me, and I would be pleased 
to know your thoughts relative to it. ;? 

Answer: The human mind is like a lake of living 
water. Its encompassing margin is the human body. The 
streams and rivulets, that flow in from the surrounding 
country, are the senses. The fruitful trees and flowering 
plants upon its margin are the external objects of attrac- 
tion. When there is no atmospheric agitation, there are 
no waves — no thoughts — and the lake slumbers in dream- 
less tranquillity ; but let one breath of wind (sensation) 
stir the overhanging foliage, and instantly the rivulets 
throb and the lake vibrates with wavy commotion. 

This, then, is thought. It originates in the realm of 
sensuous agitation. If the breath of an angel stir the 
waters of life — that is, touch the surface of human sensa- 
tion — the waves (or thoughts) will correspond to the pro- 
ducing cause. But the supposition of some, that every 
thought is a special dispatch either from hades or from 
heaven, is absurd and hurtful to the progress of common 
sense ; and not less weak and unphilosophical is the other 
supposition that the Almighty has an eye open to perceive 
every thought of silly mortals, which the recording angel is 
required to write down in the ledger-book of life. 

The mission of thought is to agitate, enlighten, and 



CONTROL OF ONE'S THOUGHTS. 97 

purify the soul. This work is prosecuted throughout count- 
less spheres of spiritual progression. 

The influence of pure thought is like the breath of 
heaven upon flowers ; while low thoughts fall like the 
vapors of pestilence. They blast the beautiful, like shafts 
of lightning. 

Control of One's Thoughts. 

LXV. — Question : " Why can I not control my thoughts : or can 
a man control his thoughts ? ;? 

Answer: There is but one road to victory in this 
direction, and even such conquest will be partial, so that 
you will conclude that thought is uncontrollable. The 
straight road is concentration of mind. This habit is favora- 
ble to self-control. It is the opponent of chaos, and sets 
the mind in order. For the acquisition of this mental 
custom, and in the prosecution of studies we cannot do 
better than quote Tranio's advice to his master in Shak- 
speare's " Taming of the Shrew," as follows : 

" The mathematics and the metaphysics. 
Fall to them as you find your stomach serves you : 
No profit grows where is no pleasure ta'en : 
In brief, sir, study what you most affect." 

The human mind, being a substance, acquires a momen- 
tum by exercise. When once set in motion it performs 
like a ball projected from the hand, and keeps rolling, (or 
thinking,) until the primal impulse is exhausted, just as a 
ball will stop when the original force is wholly spent. 
This fact in the mental constitution demonstrates its essen- 
tial substantiality. The melancholy poet said: "My 
thoughts on awful subjects roll — damnation and the dead." 
We suggest a more cheerful exercise. Some minds can 
easily control their emotions, and even their thoughts, suffi- 

cientlv to fix them upon a given subject ; but others, impetu- 
9 



98 ANSWERS TO QUESTIONS. 

ous and enthusiastic, and chaotic by turns, think over and 
over the same few unwelcome themes. Still others are 

" Like a gate of steel. 



Fronting the sun, that renders back 
His figure and his heat." 

Flowers in Wisdom's Garden. 

LXVI. Question : " There is much mysticism in the writings of 

modern Spiritualists — too mystical, I think, for general comprehen- 
sion — and my object in addressing you, sir, is to inquire whether the 
ancient Spiritualists were equally mystical ? ;; 

Answer : We do not recognize as much figurative lan- 
guage in modern Scriptures as in the ancient books of Spi- 
ritualists. For example : See the book of Revelations by 
John, the Seer. John Bunyan was the most figurative of 
all modern Spiritualists. The following is an example of 
figurative writing : " Three kinds of most beautiful flowers, 
(says an ancient Seer,) are to be sought, and may be found 
in the garden of the Wise : damask colored Violets [love,] 
the milk-white Lily [purity,] and the immortal Amaran- 
thus [immortality.] Not far from the fountain, at the 
entrance, fresh violets do first salute thee, which, being 
watered by streams from the great golden river, put on the 
most delicate color of the dark sapphire ; the sun will give 
thee signs. ' Thou must not sever such precious flowers 
from their root until thou makest the Stone ; for the fresh 
ones cropped off have more juice and tincture ; and then 
pick them carefully with a gentle and discreet hand ; if 
fates frown not, they will easily follow, and one flower 
being plucked, the other golden one will not be wanting ; 
let the Lily and the Amaranth succeed with greater care 
and labor." In this passage the interior reader sees 
thoughts and ideas quite independent of the words. 



USES OF THE URIM AND THUMMIM. 99 

Uses of the Urim and Thummim. 

LXVII. — Question : " Will you please give me your opinion of 
the Urim and Thummim, mentioned in Exodus xxviii : 30 • Deut. 
xxxiii:8; and 1st Sam. xxviii:6? I know the opinions of commen- 
tators, Bible-dictionary makers, &c. — but I now want your opinion." 

Answer : In most ancient periods it was customary for 
tribes to choose the last born of several sons to study the 
wonders of magic, which wonders in these later days are 
called the " secrets of wisdom." The youngest of seven 
brothers, in the first periods of civilization, was supposed 
to be the favored of heaven — the particular son or heaven- 
chosen messenger of Jehovah to the children of men. He 
was accordingly set apart, and anointed with great cere- 
mony, as the precious or sacred person. At a proper age 
he entered upon the discharge of the duties of his high 
commission. Upon his breast was fixed a holy and costly 
plate, ornamented with two signs. One, which was a 
metallic stone gem, was indicative of the Wisdom of magic ; 
the other, which was a transparent tube, filled with holy 
oil and hermetically sealed, was representative of Divinity, 
or the incarnation. The first, which had descended from 
generation to generation as a gem-gift from Jehovah, was 
called Urim, literally signifying the "eye of light," or 
the window of wisdom : the second, the tube of oil, which 
had also descended from the gods and the ages, was called 
Thummim, literally signifying " The Perfection," or the 
presence of the Spirit of God. The young man, when suffi- 
ciently advanced in years, was called "a priest," and was 
accordingly revered and obeyed in everything. The sacred 
signs and symbols, or emblems, were wrought upon his gar- 
ments with exquisite particularity. When the sage seventh 
son spoke the words of prophecy, or whenever he talked 
like an oracle, it was supposed that he had been looking 
into Urim, or the eye of wisdom ; and whenever he gave 



100 ANSWERS TO QUESTIONS. 

counsel, as " from the Lord," he was supposed to have 
touched his tongue with a drop of Thummim, which mys- 
teriously, like the widow's crucible, never lost in quantity 
from age to age. 

It is our impression that the state of clairvoyance, or 
the condition of spirit mediumship, was occasionally induced 
by looking into the Urim. The reader will find a parallel 
instance, which fully explains the uses of the ancient stone, 
in our autobiography, the " Magic Staff." Further expla- 
nations in this place are deemed unnecessary. 

Solution of Mathematical Problems. 

LXVIII. — Question: "Meredith Holland, of this city, solves in a 
moment of time difficult mathematical problems without the use of 
figures. He says at the moment a question is asked, the answer comes 
to him without any effort. Outside of mathematical subjects Mr. H. 
is below par. Now does he not answer difficult mathematical the 
same as mediums answer knotty theological or scientific ques- 
tions? From what you know of such cases, what is your opinion? 
If philosophy and figures come from the spirit world, may not rascality 
and all sort of iniquity come from the same source ? I will confess 
that my philosophy, as applied to this or the spirit world, does not 
reason well." 

Answer: The human spirit is the foundation of future 
intelligence, even as this globe is the germinal fountain of 
that sphere which we term spiritual. Hence, although it is 
possible for the spirit world to pour its mathematical or 
other kinds of intelligence through some sufficiently 
impressible mental organ, yet it is not probable. In every 
instance of poetical or mathematical inspiration, which we 
have carefully examined, we have observed that the mind 
of the person concentrated its intuitive and lightning- 
reasoning powers at one burning focus, by which all other 
faculties were measurably debilitated and comparatively 
eclipsed. The instrumentality and co-operation of super- 
earthly intelligences are generally exhibited in the sudden 



HAND-COMMUNICATIONS FROM THE SPIRIT-WORLD. 101 

exaltation of the human intuitions, (and reasoning facul- 
ties,) from the ordinary condition to that sublime altitude 
where the soul must stoop " to touch the loftiest thought." 
Evil and good do not flow from the same fountain. " Every 
good and perfect gift cometh from above." 

Hand- Communications from the Spirit-World. 

LXIX. — Question : " What are the laws which govern hand-com- 
munications from the Spirit-world? Does the medium come into 
rapport with the spirit, or is the writer psychologized ? How can one 
decide whether himself or the spirit produces the writing ? ;; 

Answer : Our answer, to be of any service, must rest 
on the laws of mind. The question is, " How can a me- 
dium tell when he is receiving a communication from a 
spirit ? " We reply that the medium cannot be mistaken, 
unless he is indifferent or negligent as to the operations of 
his own mind, while having his hand mechanically moved 
to write. All the faculties and organs of the human mind 
are constituted on dual principles of action. Each is capa- 
ble of acting both from the impulsions of volition, and from 
the instigations of purely inherent forces. In the animal, 
all faculties are moved constitutionally, or by a sort of auto- 
matic necessity ; in man, when not indulging his idle pro- 
pensities, the same faculties are self-conscious, and act from 
the impulse of volition. Of man. when educated and re- 
fined, we say that he is, throughout, self-conscious ; and 
from this fact, men start out to fix upon themselves the doc- 
trine of moral accountability. 

Now, although it is easy for a man to lapse momenta- 
rily into the passive automatic life which is natural to the 
animal, yet it is not his province to do so, except while dis- 
eased and disabled, or when asleep and self-forgetful in 
Nature's protecting arms. It is his prerogative to be self- 
conscious, and wholly a lord over the world without, which 

9* 



102 ANSWERS TO QUESTIONS. 

includes every organ and function of his own physical organ- 
ization. For this reason man is endowed with a marvel- 
ous power of Will, which is the agent of both the impulse 
of his love and the dictates of his highest wisdom. 

With such prerogatives and endowments, it is needless 
and wrong for a man or woman to become so unconscious 
or indifferent, as not to know whether action is self- 
originated or mechanical. If a medium does not accustom 
himself to know, he will, of course, soon lapse into the self- 
indulgent state of not being able to determine anything 
with intelligent discrimination, and this condition is pro- 
lific of doubts, and evils, and disappointments, almost innu- 
merable. 

In saying this, we do not mean to overlook the nice and 
occult distinctions that occur in the delicate blending and 
commingling of the voluntary with the involuntary powers. 
For example, a pianist may become so perfectly a master 
of the mechanical uses of the instrument as to perform 
gracefully and grandly upon the keys without so much as 
thinking about the various details of manipulation. In 
such case he is supposed to be unconscious of the volition 
employed by himself in developing the music; and, if he 
were not particular about facts of consciousness, he might 
affirm that the performance was mechanical, or that it was 
governed by a spirit. But the case would be wholly dif- 
ferent if the pianist performed a piece of music, to which, 
previously, he was a total stranger. The evidence, in such 
a case, is positive in favor of foreign — we say, spiritual-^ 
influence and control. 

Self-deception is excluded from every case where the 
medium is pre-deter mined not to be deceived. The medium 
sits passively in the attitude of a penman. Of one of two 
things he must be absolutely certain, if his hand be moved 



HAND-COMMUNICATIONS FROM THE SPIRIT- WORLD. 103 

to write, either that it is moved by his own will, or else by 
the unseen presence of some intelligent power. If his hand 
is moved by his own will, and not by any foreign power, 
he must be entirely conscious of the fact, for the power of 
will implies a self-consciousness on the part of the mind ; 
on the contrary, if his hand is moved by some extraneous 
force, and not by the effort of his own volition, he must be 
equally conscious of the fact, because no sound mind is so 
benumbed as not to know when it is designing and willing. 
We, therefore, decline the exercise of any discrimi- 
nating power for others. Let each judge for himself, and 
" try the spirits " in truth and candor. 

But we do not mean to overlook the fact that some 
writing mediums, like the skillful pianist, may become un- 
mindful of the details of manipulation. The spirit may 
commence the movement of the hand, and many thoughts 
may be imparted, not premeditated by the possessor of the 
hand ; but, presently, the medium's mind may catch the train 
of thought, and instantly and unconsciously (for the moment) 
continue what the spirit was supposed to be about to say 
next, and next; and so, for a length of time, the medium 
may, and sometimes does, take up the thread of the commu- 
nication and terminate sentences, on the impulse of the 
suggestion, directly contrary to what the spirit intended to 
have imparted, and this, too, sometimes with the best and 
most innocent intentions, half unconsciously, and yet so 
unfortunate, and malapropos in effect, as, occasionally, to 
impress the receiver that an " evil spirit " was dictating 
the message and controlling the medium. In conclusion, 
then, we admonish every one to be passive while the hand 
is under a foreign influence, unless the motions are painful 
and absurd, in which case the true way is to indulge the 
operation no longer. 



104 ANSWERS TO QUESTIONS. 

Concerning Providential Interpositions. 

LXX. — Question : " Does God himself directly operate upon con- 
ditions surrounding persons, or upon the persons themselves, in cases 
where great dangers are escaped, or fatal consequences prevented ? 
There are incidents in history going to show that pious persons, by 
prayer to God in faith, seem to save the lives of their relatives. In 
the present war more than one instance of miraculous escape from 
death has occurred, by the bullet striking a pocket-Bible which the 
soldier carried as a gift from his pious mother, with her prayer that 
God would support and protect her son. The churches all teach that 
God hears and answers the prayers of faith. If this doctrine is true, 
for humanity's sake let everybody believe it. Will you be so kind as 
to turn your attention to these divine mysteries ? ;; 

Answer : These " divine mysteries " have frequently 
occupied our thoughts, and we think that, by experience 
and philosophy combined, we have fathomed them. 

Students of the New Philosophy have met with our 
principal explanations in the " Magic Staff," and in the 
little work styled " The Philosophy of Special Providen- 
ces." But for our new readers' sake it may be wisdom to 
explain further and add somewhat to things already 
published. 

Our correspondent asks his question from the stand- 
point of old theology. This theology is a huge superstruc- 
ture, built upon the ancient doctrine of Anthropomorphism. 
This is the dogmatic assumption that God is a man. It is 
yet a popular doctrine, teaching by means of educational 
instillations, that the system of creation is regulated 
by forces as much outside of and disconnected from God, 
as the energies of a steam engine are distinct and inde- 
pendent of the engineer. All who believe that God is an 

almighty man, separate from the organization of Nature ■ 

that he is a local personality, having hands, feet, form, 
weight, senses, and passions, like human beings — all who 
adopt this phase of religious faith, are Anthropomorphists, 
and are the most superstitious and the most ignorant of 
Christians. 



CONCERNING PROVIDENTIAL INTERPOSITIONS. 105 

This doctrine is great-uncle to Polytheism, and the 
great-grandfather of Dualism, or Diabolism, and is the 
source of the popular superstition that God is personally 
interested in the affairs of men. Polytheism is the doctrine 
of the ancients, teaching that there are a multiplicity of 
deities, who take special interest in human actions, having 
their favorites and their foes, and who are supposed to 
have the power to arrest the laws of matter in their course 
and do other equally mighty works, for the benefit of 
friends and the destruction of enemies. 

All the germs of truth in this doctrine are quickened 
into life by the facts of modern Spiritualism. Polytheism 
is the first and crudest statement of Spiritualism. Under 
the sway of science and philosophy, the extravagances and 
absurdities of the ancient faith are modified or displaced by 
the reasonable and rational doctrine of special angel minis- 
trations. All special providences hitherto supposed to be 
from God, receive an ample explanation beneath the vast 
temple of modern spiritual experience. Violations, 
infringements, or suspensions of Nature's laws, are simply 
impossible. The genius of scientific discovery has forever 
refuted the professions of Anthropomorphism. Polytheism 
is lost in the all-explaining verities of modern Spiritualism; 
and Dualism (or the doctrine of a big God in one place 
and a big Devil in another) is destroyed by the truths of 
that divine Philosophy which reveals to all souls the unerr- 
ing principles of the Infinite Father and Mother. 

Christianity, when seen in its best light, is Pantheism. 
It teaches that " God is a spirit " — that, being a spirit, 
"he seeketh such to worship him." He is universal, in all 
matter and in all space, hence is universal in his providen- 
tial operations, which are, in common phraseology, the 
active forces and established "Laws of Nature." One of 



106 ANSWERS TO QUESTIONS. 

the grand perfections of this universal and unerring provi- 
dence is its particularity and speciality. It works as per- 
fectly and as unmistakably in the minutest particle as in the 
vast operations of the immeasurable universe. It is man's 
limited comprehension that stops to question whether God 
is in the storm, the earthquake, the deluge, the catastrophe. 
The large-visioned mind " sees God in clouds and hears 
him in the wind." In war, as in peace, the Infinite speaks! 
In falling sparrows, as in the revolution of the heavenly 
constellations, the omnipresent is never absent. All tempo- 
rary afflictions are subservient to final and universal ends. 
The bursting of a bombshell is as providential — as much 
under the administration of divine, unerring law — as the 
bursting of a rose-bud. If we take Christianity separate 
from its theology (which latter is all a speculation, a mere 
fabrication of learned ignorance,) we shall find it to be 
spiritual Pantheism — the doctrine that " God is all in all," 
as defined by Paul in his epistles, or by Pope in his poetry. 
But our correspondent quotes a case where the Bible, 
given to a son by a pious mother, saved the young soldier's 
life. The incident is called "providential." Hundreds 
imagine that, in some unexplainable manner, the great God 
thus answered the mother's prayer. Very respectable 
religious journals quote such instances to illustrate the 
power of God. Leaders of Bible-classes, and smooth- 
headed parsons in fashionable pulpits, refer to such cases to 
enforce honest superstitions. « The finger of God," they 
say, " was in it." And they will utter the same sentiments 
in order to bring on revivals of religion, to induce or pro- 
duce conversions, &c, while the intuitions and the reason- 
ing faculties arise in lofty opposition to the utterance. 
The least whisper of skepticism is met by a " Satan tempts 
you," and thus the mind of youth and the intellect of un- 



CONCERNING PROVIDENTIAL INTERPOSITIONS. 107 

educated men and enfeebled women are " converted " to 
Anthropomorphism, to Polytheism, (or the Trinity,) and to 
Dualism, which is the popular form of theological igno- 
rance and superstition. 

Now and then there is a Spiritualist who has not re- 
covered from a bad theological bite of years ago. Such 
will incline to believe that, if God himself did not keep 
the bullet from penetrating the Holy Bible, the result was 
accomplished by the interposition of spirits. 

We have no such explanation to offer. While we know 
that persons, when sufficiently impressible, are many times 
saved from injury and accident, and otherwise aided and 
befriended by spirits, we also know that they do not pre- 
serve individuals and aid them on each special occasion. 
The prayer-laden Bible was no more of a safeguard than 
would have been any other equally compact physical sub- 
stance. The bullet did not enter the son's body, because it 
struck an intervening substance which it could not pene- 
trate, and that is all the " Providence " there is in the 
premises. In further illustration of how life in war is 
" miraculously " preserved, we will quote two incidents 
which occurred at the battle of Pea BMge. The first case 
is thus related: 

" A private of the Twelfth Missouri was advancing 
toward the head of the hillows on Saturday with his regi- 
ment, under a heavy fire from the enemy on a hill above, 
when he was struck by a musket-ball near the heart, and 
thrown heavily to the ground. The poor fellow thought 
no doubt his last minute had come : but after lying some 
minutes on the ground, and feeling no pain, he thought he 
would see, if possible, where he was hit. He rose, and 
opened his vest, and discovered a large bullet half imbedded 
in a large, thick, moist layer of tobacco, which he had 



108 ANSWERS TO QUESTIONS. 

stolen the day before and placed under his garment for 
concealment. The moist condition of the tobacco had pre- 
vented the leaden messenger from fulfilling its fatal mission." 

But our correspondent may object to the tobacco as not 
parallel to the Bible case. As the word Bible means 
" book," there can be no objection in relating an instance 
where " a " book saved the possessor's life. It occurred 
at the same battle: 

" One of the 36th Illinois troops carried a comic song 
book in his cap. and a small rifle-ball passed through the 
cloth and stunned him. He afterwards found the bullet 
had gone through one of the covers of the book, and when 
he removed it, the metallic fate fell from the leaves. I can 
only account for this phenomenon, that the verse of the 
song was so execrable, that the ball, like any reader of 
good taste, could not, by any possibility, get more than 
half way through the extremely stupid contents." 

In conclusion, we urge you to analyze the elements of 
every instance which is styled fct providential." Spiritual 
beings do often work wonders in the midst of human 
affairs; so also do "coincidences." These coincidences 
have all the semblance of " providences," and a loose- 
minded person (that is, one who thinks loosely and illogi- 
cally,) may confound one with the other. If you wish to 
know what is truth, you must think honestly and legiti- 
mately, not take any religious doctrine on " hearsay ; " but 
ponder well, for the time will come when you may be call- 
ed upon to give a reason for the faith within you. 

The Relation of Faith to Knowledge. 

LXXI. — Question: " In some of your writings you say, 'What 
we do now know, however, is exactly what we believe, and we believe 
nothing more. 5 Now, if a man can believe nothing but what he 
knows, it must bring down the brake upon the wheels of progress, so 



THE RELATION OF FAITH TO KNOWLEDGE. 109 

as to almost, if not entirely, stop advancement in the mind. Am I 
right in this conclusion? If not I wish for more light." 

Answer: The relative value of Faith and Knowledge 
has been considered at length in 5th volume of Harmonia, 
and incidentally in several of our previous works. Perhaps 
we may make our meaning yet more transparent by a few 
additional sentences. 

First : It is a fundamental proposition of the Harmonial 
Philosophy that man's inner-spirit-essence is compounded of 
all the infinite principles. Spiritually considered, man is a 
finite representative — a microcosm — of the infinite totality 
of Nature and Deity ; " the image and likeness" (so far as 
constructive principles and immortal essences are con- 
cerned,) of the immeasurable universe, both material and 
spiritual. With this proposition our Brother is quite 
familiar. Perhaps he believes it. 

Second : As a corollary of the foregoing fundamental 
principle, we teach that what is truth and a reality outside 
of the human mind, is likewise true and essentially as real 
within his spiritual constitution. The universe without and 
the universe within hold private sympathy through their 
essential correspondence and twinship — just as a tiny drop 
of water is an essential' likeness of the boundless ocean, 
and vice versa, which is the foundation of sympathy between 
them. 

Third : Now it further follows, as a corollary of the 
above, that the human mind cannot intelligently or profita- 
bly " believe " anything different from the four sources of 
its " knowledge," to wit: Intuition, Reflection, Perception, 
and Testimony. And we should have said that we put 
faith only in the affirmations of the above four fountains of 
Knowledge (and Wisdom.) w ' Intuition" includes every- 
thing spiritual and eternal ; " Reflectio .." everything logi- 



110 ANSWERS TO QUESTIONS. 

cal and reasonable ; " Perception," everything external 
and sensational; "Testimony," everything historical and 
ah extra to private consciousness. 

Fourth : To believe, or to attempt to invest faith, in 
what is not affirmed by one or more of the private (or 
interior) sources of knowledge, is to be superstitious and 
absurdly unsound. The world's religious history is over- 
flowing with excessive follies and bloody wars — all origin- 
ating in arbitrary " faith" (without knowledge) in certain 
dogmas and doctrines, which were and are contradicted by 
the world's private (or spiritual) experience. For example-: 
thousands of human beings have been persecuted because 
they could not believe in an impossibility, such as the im- 
maculate conception (literally understood), or the standing 
still of the sun, or the physical resurrection, or the sacri- 
fice of one man in part payment of moral debts due from 
the universal family, &c, &c. 

- — Such superstitious " belief " and such arbitrary 
" faith " can find no welcoming hospitality in human con- 
sciousness. Some children, unfortunately, are born with a 
peculiar twist in the direction of some particular superstition 
— inherited from the ignorance of their parents, with 
other infirmities and moral weaknesses. Thus, there are 
minds organically Presbyterians, or Methodists, or Ma- 
hommedans, or Brahmins. But other children, free-born in 
the matter of religious twistifications, are subsequently 
psychologized and wheedled into some popular form of 
superstition, which such minds cherish during after years 
as though it were the truth of God. But our Brother 
knows that we peremptorily repudiate all such " forms of 
faith" as worse than useless. 

Fifth, and lastly : There is, nevertheless, an essential 
Faith — an interior conviction of truth, towering above all 



LOOKING TO GOD FOR EVERYTHING. Ill 

the sources of scientific knowledge, and projecting far in 
advance of all external experience — which is to the soul 
an irresistible Magnet, attracting it inward, onward, out- 
ward, and upward. The logical possibility of a matter 
may animate the mind long, very long, in advance of reali- 
zation and embodiment. This sort of " Faith" is homo- 
geneous and identical with the consciousness of mankind. 
It is not arbitrary and educational, but intuitional and 
inseparable from the soul's constitution. 

It was this species of Knowledge, as the basis of our 
belief, which we stood upon while answering the question 
to which our correspondent refers. What we know (in 
the above definition of the sources of Knowledge) that 
we also believe, and we believe nothing more — nothing 
arbitrary and foreign to Intuition, Reflection, Perception, 
and Testimony. 

Looking to God for Everything. 

LXXIL — Question : " It is my religion to believe in looking to 
God for everything — little things as well as great ; for the answers I 
have received have convinced me that there is an over-ruling Provi- 
dence who hears my prayers. My neighbor tells me that you do not 
believe in any such Providence. If so, please explain my experience." 

Answer : It is natural to believe in an over-ruling and 
all-wise Providence. We do not regard this faith as su- 
perstition, but instead, as an involuntary yielding of the 
soul to the universally perfect and gracefully operative 
principles of Nature's God. It is superstition, however, 
for an intelligent human being to imagine that the univer- 
sal Mind has heard and answered his particular prayer. 
This superstition teaches a person to believe that his faith- 
ful petitions or mental requests, made to God in humble 
and .earnest piety, will draw Jehovah's attention and obtain 
from his bounteous hand favors which he would not vouch- 
safe to the individual in the natural course of events. In 



112 ANSWERS TO QUESTIONS. 

this view prayer is deemed a transcendent power, outriding 
the sweep of all natural laws, and resulting in a display of 
supernatural manifestations. History and autobiography 
equally unite in repudiating the grounds of such a doctrine. 
But our correspondent's experience is coincidental with 
thousands of persons in all ages of the world. Answers 
come to earnest petitions. The prayer of faith is answered 
by the natural flow of events, or by the direct interposi- 
tion of over-hearing spiritual intelligences. But that is a de- 
lusive enthusiasm, which causes the individual to repose 
indolently upon the bosom of God, to the neglect of those 
exertions by which men help themselves. 

Sincere Expressions of Veneration. 

LXXIII. — Question : " Do you not suppose all sincere expressions 
of veneration, or of devotional feeling, reach their proper destination ? 
Or do you doubt they have any destination, or any rational origin ? 
I do not exactly understand you, Brother. While many prayers are 
wordy and absurd, may there not be such as help to bring us into 
more intimate conjunction and communion with the spirits of light, 
and with the perfect soul of all, and make us more receptive of 
all noble, divine, and elevated impressions ? ;? 

Answer : Wo are a full believer in the doctrine that 
every faculty of man's mind is designed and adapted for 
use. The office of each organ is not confined to one duty, 
but its duties are various and manifold. Filial love, as 
expressed through Aspiration, is unto superiors. In its 
highest moods it breathes forth aspirations toward the 
celestial and heavenly. This is one of its proper exercises. 
Hence prayer, " the soul's sincere desire," is natural. 

And the effect of such prayer is ofttimes salutary. 
The windows of the mind are opened skyward. Atmos- 
pheres from higher intelligences sometimes pervade the 
soul of the supplicant. At such seasons the individual is 
rendered " more receptive of all noble, divine, and eleva- 



SINCERE EXPRESSIONS OF VENERATION. 113 

ted impressions." As an experience, or as a remembered 
exercise of veneration, it is perfectly private and sacred. 
Either to talk it or to write it is to make a historical affair 
of it — a sort of memorandum account of the soul's " pri- 
vate and confidential " communion with what is higher and 
supreme. 

Viewed in this light, and from our standpoint, all oral 
prayer is an indelicacy — an impertinence — offensive to the 
silent workings of the devout and truly reverential spirit. 
" Let us engage in prayer " — an expression common with 
clergymen — is an impossibility to most minds. To bow the 
head and the knee, to whisper invocations, to respond to 
the orisons of priests and elders, are possible ceremonies. 
But no hypocrisy is deeper than that which makes a whole 
congregation prete?id to pray to God with the minister at a 
tap of the " bell," or when notice is served from the 
"sacred desk." No soul can pray sincerely unless it feels 
a ?ieed, or is filled with joy, thanksgiving, and adoration. 
In either condition, the individual is moved by filial love, 
through the channel of Aspiration ; and the effect is pre- 
eminently sanctifying and promotive of moral beauty in 
the person. But it is our impression that the "Perfect 
Soul of All " is no more kindly disposed towards that per- 
son than he was before. The Father-soul, who is by all 
acknowledged to be " without variableness or shadow of 
turning," is not likely to " change his policy " or modify 
the " proclamations " of his subordinates or vicegerents to 
suit the " popular voice " of any wealthy and respectable 
Christian Church. A God that is not untouched and un- 
changed by the " invocations " and " prayers " and 
"praises" of this planet's population, should not have his 
name begin with a capital letter, for such a being only fills 

the measure of polytheism — merely a Jupiter — a "god" 
10* 



114 ANSWERS TO QUESTIONS. 

in heathen mythology, and is not entitled to the unbounded 
veneration of the expanded human soul. 

You will therefore deem us very sincere when we 
speak irreverently of oral or written prayers ; and equally 
sincere when we advocate the beauty and efficacy of that 
" silent " Aspiration which opens the heavens to the indi- 
vidual. We confess our inability to appreciate " a prayer- 
book," or the value of a written address to the " Almighty," 
through the columns of a newspaper. But we believe that 
there is a world of wisdom for us to learn, and our "prayer" 
is that all may make rapid advancement in all good ways. 

The Uses of Family Worship. 

LXXIV. — Question : " Is it necessary for a religious-minded 
man to practice stated family worship ? .... I have never made a 
prayer out loud in all my life, but I often yearn for spiritual strength, 
and 1 am at a loss to determine how to begin, or whether at all in 
this world. What is your opinion on these points? " 

Answer : It is natural to love and worship whatsoever 
we devotedly and profoundly love — a wife, a child, a sister, 
a brother, a husband, any object, absent or present, which 
extracts and commands pure affection, is an object of vene- 
ration. The truest family worship is daily effort to estab- 
lish complete integral unity and happiness. 

But there is a fascinating power in reverential words, 
by which will is subdued and the reason is for the moment 
disenthralled. The weary soul sometimes weeps out its 
secret grief upon the bosom of the silent, all-pervading 
spirit. Oftentimes the heart (the mind's inmost) will pray 
for answers to all its questionings, for faithful friendships, 
in time of need, for clearer light upon the path of daily 
duties ; and ever and anon there come notes of celestial 
melody, golden dew-drops of supernal wisdom, and sudden 
gushes of strength within the charmed circle of home and 
the family — within the private soul also. 



MORAL, BUT NOT RELIGIOUS. 115 

But do you suppose that the Great Spirit is a respecter 
of persons ? Does he bless and curse like an earthly 
being? Let wisdom shine upon your heart. When you 
pray {and you always do when it is necessary) the effect will 
be to prepare your faculties for higher influences, and this 
again may result in opening heaven's beautiful portals, so 
that the combined effect is salutary and chastening to the 
moral aspirations. But formal prayer is arbitrary and 
non- availing. 

Moral, but not Religious. 

LXXV. — Question : " I have no fault to find with your work as a 
whole — though, of course, you sometimes give publicity to views which 
my mind is not in mood to adopt as correct. Although you at times 
let forth streams of deep religious feeling and devotion, yet this is not 
so common with you as my cravings would be glad to find. Were 
your religious nature called to more frequent and vigorous action, 
your volumes would be more to my taste. Perhaps, in your own 
judgment, the general tone of your writings is religious. I should 
characterize it (unjustly it may be) as moral and intellectual, rather 
than religious and emotional. If the two cannot be harmoniously 
blended, the kind you furnish is better common daily food than the 
other would be. But do you not believe that if the food you place 
upon your table were seasoned a little more with the effusions of the 
heart, it would be appropriated with greater relish by some of your 
guests '?*'" 

Answer : It seems to us that the world has been too 
long under the sway of feeling, impulse, and emotion. It is 
time that the age of Thought and Investigation should 
dawn. It is time to influence the " effusions of the heart," 
and to cause them to flow in the harmonious channels of 
wisdom. Perhaps we do not make many emphatic demonstra- 
tions of delight, but we feel very deeply, reverently, and emo- 
tionally, all the truths we advocate. We do not " shout and 
pray," nor make a parade of our quiet spiritual enjoyments, 
because we do not feel moved to testify our emotions and 
joys in such manner. Persons who think but little are 
generally loud-mouthed and explosive in public. Many 
such will pray openly on Sunday and defraud their neigh- 



116 ANSWERS TO QUESTIONS. 

bors on Monday. Our experience is, that ministers of the 
gospel do not so earnestly search for truth, nor speak it as 
devotedly as do persons who have reputations for being 
only "intellectual and moral." Furthermore, we have 
observed that, as a general thing, the " religious and emo- 
tional " people are the most unreliable in word and deed.! 
We know persons in the ministry, of every sect, who areJ 
very beautiful, refined, and trustworthy. Such have not 
been intellectually and morally injured by indulging their 
" religious and emotional " feelings. But these instances 
are extremely rare in the sects of Christendom. Of a 
noted preacher it was said that " he was too much of a 
man to tell a lie and too much of a priest to tell the truth.'* 
We would rather be a Man than a minister. It is rare to 
meet a minister who is both a Man and a Brother. The 
profession is unfavorable to a full, fresh, trustworthy de- 
velopment of powers purely "intellectual and moral. 55 
Last year, Dr. Spring, of this city, boasted that he had 
been in the Christian ministry half a century without alter- 
ing his mind on a single cardinal point. Of course the Doc- 
tor has been long and devotedly faithful to feelings purely 
" religious and emotional. 55 But what shall we say of his 
powers " intellectual and moral 55 ? He stands just where 
he stood fifty years ago ! Boasts of his conservatism, and 
yet lives in the most living Age ever known on earth. 

No, reader ! This age is designed to promote intelli- . 
gence and morality, not at the expense of " religion and 
the emotions 55 of worship, but rather at the expense of 
superstition, bigotry, sectarianism, and empty ceremonies. 
We work and write for the " discovery and application of 
Truth 55 — for progression in Love, Wisdom, and Liberty — as 
on earth, so also in the Summer Land which succeeds the 
" winter of our discontent." 



FAST DAYS AND ACTS OF HUMILIATION. 117 

Fast Days and Acts of Humiliation. 

LXXVI. — Question : " I am not one of those who believe fully 
in Spiritualism, nor do 1 believe fully any other phase of religion — 
yet it is my wish to get your opinion on the utility of ' Fast Days/ or 
days set apart for purposes of general humiliation and prayer. Do 
you believe in them ? And do you keep them in any degree ? " 

Answer : We think favorably of the plan of fasting — 
voluntarily abstaining now and then from all ordinary food 
and customary drink. The laws of Physiology sanction 
the plan, and what is physiologically good cannot be spi- 
ritually evil, for truth is everywhere sacred and consistent 
with itself. 

Besides, in a social point of view the plan is not objec- 
tionable. Mortification, if not confined to the corporeal 
frame, is self-corrective. Humiliation, if it does not cost 
more than partial abstinence from a good dinner, is not 
hard to endure. We like to fast, just as the Roman Catho- 
lics do, in the period of Lent. In the spring of the year, 
when the stomach needs some relief from winter diets and 
habits — so that the blood, and all the solids of the body, 
may be prepared for a warmer season — then it is most rea- 
sonable to fast and not to " prey " on substances procured 
from the animal kingdom. The Oriental Brother who 
wrote the book " according to Matthew " (see chap, vi,) 
expressed our convictions in these words : " When ye fast, 
be not as the hypocrites, of a sad countenance." The hypo- 
crites referred to must have been a very religious class in 
community. We wonder whether there are any "hypo- 
crites " living in these sectarian times ? If so, won't they 
please read the ancient author, who exactly conveys our 
definition of Fast Days and Thanksgivings ? All days 
should be sacred, and so kept. Yet it may be best to 
make a business of fasting and praying, just for a day, 
rather than not do anything in the line of mortification 
and repentance. 



1]8 ANSWERS TO QUESTIONS. 

Ceremony for Funeral Occasions. 

LXXVII. — Question : " We very much want some form or cere- 
mony to be used at funerals. Can you inform us if there is anything 
in print which you can recommend as suitable for such occasions ? It 
is impossible at all times of the year to get spiritual speakers, and long 
habit has made it necessary to have some ceremony observed more 
than putting this earthly tabernacle under ground." 

Answer : It seems a desecration of the sacred silence 
of the chamber of death to break it with any sounds that 
are not musical. Words from human lips do not meet the 
solemnity and exigencies of the occasion. When the spi- 
rit of your friend, or relative, or babe has flown — be still ! 
Dress the rejected casket for the under world. It is cold 
and useless to mortal man. Wrap it in its sheet and lay 
it quietly in the tomb. But before proceeding to fulfill the 
last kind, sad office, let there be music in the house of mourn- 
ing. Let sweet singers relate the beautiful processes and 
lessons of death, or let them sing the song of welcome, 
such as angels chant over the birth of a human spirit. 
Speaking on such occasions should never be long or argu- 
mentative. A few words fitly spoken, or a spiritual hymn 
sung, constitutes the most beautiful proceeding. A lengthy 
discourse in the midst of mourning is a profanation, an in- 
delicate intrusion, a positive outrage on the sanctities of 
sorrow. But there's a world of sympathy in appropriate 
music. It may be well to read a few sentences from some 
book, either prose or poetry, but the act is more ostenta- 
tious than appropriate. 

And a change of dress is equally inconsistent with the 
dictates of sorrow. No crapen vail, however black, can 
relieve the bereft soul. The custom dictates that your 
outside garments shall be black. But your under clothing 
is as white as before the bereavement. There is, therefore, 
a strong presumption of insincerity. 



THE PERSONALITY OF DEITY. 1 19 

We counsel Spiritualists and Philosophers to make no 
displays over their dead. Ceremonies and expensive pro- 
cessions are Oriental — from the land of bombast and super- 
stition — and civilized nations in the great Western world 
should abolish them. Let us work and bless the living ; 
the dead body needeth little attention. 

The Personality of Deity. 

LXXVIII. — Question : " At least twenty times I have heard the 
assertion that your system confounds God with Nature — that you be- 
lieve in no God to love, adore, and worship. Although I think your 
accusers are mistaken, I have no arguments with which to refute their 
statements. I have not read your published works. Please give your 
true position on the above question." 

Answer : Our individual position is that of a child who 
is learning to know and love the Father by means of the 
gentle teachings and loving guidance of the Mother. We 
belong to the infinite Future, which floats upon the sea of 
never-ebbing progression. 

What, therefore, we shall hereafter believe, we do not 
know. What we do now know, however, is exactly what 
wo believe concerning the subject in question. If it will 
aid a Brother or a Sister to learn what we now believe, 
relative to the infinite Father, we cheerfully haste to 
make the same undisguisedly manifest. We believe — 

1. That it is natural for the youthful human spirit to 
crave the protection and to enjoy the communion of a Su- 
preme Intelligence. 

2. That, in thinking of this Intelligence, it is natural 
for the adoring soul to locate its habitation in the purest 
and most beautiful spot in all the heavens. 

3. That, in striving to individualize and comprehend 
the Supreme Intelligence, the young mind (all men are 
young,) loses its conception of infinity. 



120 ANSWERS TO QUESTIONS. 

4. That, with the loss of this ennobling conception, it 
is natural to believe that the local God is infinite in power. 

5. That, being- infinite in power and finite in personali- 
ty, it is natural to conclude that the Divine Mind institutes 
and repeals laws according to his sovereign will and 
pleasure. 

6. That, having man-fashioned attributes and a moral 
government also man-conceived, it is perfectly natural for 
the young mind to believe that God can be appealed, and 
petitioned, and finally moved by his favorite children to 
grant things good and withhold things evil. 

7. That, as the human mincTTs constructed upon pro- 
gressive principles, it is natural to conclude that youth will 
give way to the estate of spiritual Manhood, which will 
bring newer and wiser conceptions of the Father. 

8. That, when the lofty condition of spiritual manhood 
shall have been attained, it will then be natural to believe 
that " God is a spirit," pervading all space and vivifying 
all Nature. 

9. That Nature, being the temple of the living God, 
is the only exponent of his personality and attributes, of 
which individual Life is the recipient, and individual Reason 
the miniature embodiment or finite expounder. 

10. That, being thus animated and inspired, the human 
mind will conclude that, as man's spirit animates all parts 
of the corporeal body, so does the infinite Spirit of all Spi- 
rits animate the material organs of the universe. 

11. That, as two things essentially different cannot be 
one and the same, it will be natural to believe that the 
natural universe is not God any more than the corporeal 
body of man is his spirit. 

12. That, the material universe, being an organization 



MAN"3 PROGRESS TOWARD DEITY. 121 

of parts and forces, Nature is something deeper and more 
comprehensive than the wholeness of things physical. 

13. That, the equilibrium of infinite and equally intel- 
ligent principles being the only possible foundation for an 
eternal harmony, it will be perceived that Nature is the 
maternal counterpart of the Father Spirit. 

14. That man, being the ultimation of progressed pri- 
maries and the fruit of the divine Duality, will be esteemed 
as a portion of the Infinite Father and the Infinite Mother ; 
and finally, 

15. That, inasmuch as the highest mathematical intelli- 
gence can add decimates to infinity without reaching the 
climacteric unit, so may individual progression be extended 
through eternity without transcending or even approaching 

the CENTRAL PERFECTION. 

— For the present (i. e. to day,) this is our belief in 
relation to the existence of the Spirit of God. It will be 
perceived that we believe that Nature is not God, and thai 
God is not Nature, and yet that the twain are conjugally 
and eternally One and inseparable. 

Man's Progress toward Deity. 

LXXIX. — Question : " I have been studying for some time on 
eternal progression. I believe that God is all perfection; therefore, 
that he cannot progress. Now my question is, Will not the immortai 
part of man, in the future ages of eternity, become equal to the Deity ? " 

Answer : We can fully realize our reader's intellec- 
tual perplexity. But if he will consider that spiritual pro- 
gression does not take place in a straight line ; that the 
eternal process is undulating, and spiral ; that, at the up- 
permost point of one spiral, the spirit merges upon the 
base line of a new divergence, from the pivotal goal of 
the last experience; that the human mind cannot, as does the 

Infinite Spirit, include in its consciousness all principles at 
11 



122 ANSWERS TO QUESTIONS. 

one and the same moment — if our reader, in his future 
contemplations, will give these facts of eternal progress 
their full weight, he will be no longer perplexed with his 
question. In this connection let the poet speak. We 
quote from Bailey's Festus : 

" Through the ten thousand times ten thousand grades 
Of blessedness, above the world's and man's 
Ability to feel or to conceive, 

The soul may pass, and yet know naught of heav'n, 
More than a dim and miniature reflection 
Of its most bright infinity ; for God 
Makes to each spirit its peculiar heav'n; 
And yet is heav'n a bright reality 
As this, or any of yon worlds ; a state 
Where all is loveliness, and power, and love ; 
Where all sublimest qualities of mind, 
Not infinite, are limited alone 
By the surrounding Godhood — and where naught 
But what produceth glory and delight 
To creature and Creator is ; where all 
Enjoy entire dominion o'er themselves, 
Acts, feelings, thoughts, conditions, qualities, 
Spirit, and soul, and mind — all under God." 

Does not the poet give out the golden rays of pure 
reasoning ? We do not like the unphilosophic terms, such 
as " Creator," " Created," "Himself," &c, but the thought 
within the poetry is princely rich with philosophic lore. 
The same author elsewhere asks : 

" Can imperfection from Perfection come ? 
Can God make aught less perfect than Himself? — 
There are in all things but these three proportions: 
The greater, equal, less. God could not make 
A God above Himself, nor equal with — 
And thus is He necessitately Highest. 
So, if He make, it must be lesser minds, 
Little and less, from angels down to men, 
Whose natures are imperfect, as His Own 
Must be All Perfect." 

The Harmonial Philosophy is perpetually urging the 



NATURE AND NATURE'S GOD. 123 

gospel of harmonious proportions " from angels down to 
men " — indeed, from the central fountain of Perfection 
down to the lowest and least of things — in beautiful re- 
lations and friendly quantities of great, little, less. Begin- 
ning thus at the lowest and least, we continue the eternal 
pilgrimage toward the Infinite, and yet never arriving at a 
perfect knowledge of the Whole at any one moment. Thus : 

"Step by step and throne by throne we rise, 
Continually towards the Infinite, 
And ever nearer — never near — to God." 

Nature and Nature's God. 

LXXX. — Question : " Having read your productions, at least the 
most of them, 1 am constrained to believe that you do not make any 
very plain distinction between matter, or Nature, and God. Yet here 
and there I find what seems to be considerable distinction. Can you 
express your views more clearly on this subject? "Will you explain 
the difference, if there be any, between the laws of matter and the 
laws of God?" 

Answer : For the fabrication of that complicated and 
wonderful piece of mechanism, the human body, Nature 
and Nature's God brought forth their best tools and the 
finest of all material substances. But the principles by 
which they were governed, in the construction of this sym- 
metrical organization, are simple as eternal truth itself. 
The essential principles of man's body and mind are the 
same as the essential principles of Nature and of Nature's 
God. For a better comprehension of the subject we would 
delineate the principles of man's being as the fixed life- 
energies of both God and Nature. Men seek in vain, and 
strive ineffectually with their ambitious logic, to separate 
the Deity from the principles of Nature. But we are more 
and more persuaded that the higher and grander the intel- 
lect, the less and less does it attempt to draw a line of dis- 
tinction between the Laws of Nature and Nature's God. 



124 ANSWERS TO QUESTIONS. 

The conception of an omnipresent intelligent spirit — which 
is the professed conception of all Christians — is nothing 
less than a conception of everywhere intelligent principles. 
Bean-vines are, therefore, intelligent in climbing poles ; 
and potatoes are intelligently " impressed " to take a dif- 
ferent course : that is to say, the vines and the potatoes 
cover principles that are self -intelligent, in accordance with 
which they grow and arrive at their legitimate fruition. 

All science is concerned exclusively with phenomena. 
Philosophy, on the other hand, proceeds to cultivate an 
acquaintance with Principles. A material philosophy will 
discover only those laws by which matter and mechanism 
are universally regulated. But a spiritual or internal phi- 
losophy will probe the mountains of materialism — will 
sweep over and all through the vasty deeps of matter's 
" pomp, show, and circumstance " — and cannot arrest its 
flight till the divine heart is felt, and the central brain 
is seen, as the fountain-source of all recognizable embodi- 
ments. 

Thence flow all the love of life and all the wisdom of 
order. The Brain elaborates the order of the universe, 
and the Heart circulates all the principles of living love. 
Thus, all bodies are actuated to and from one another. 
This explains the secret of gravitation between bodies in 
space. For want of better combining language, we venture 
to name the Divine Heart " Mother Nature," and the Cen- 
tral Brain "Father God." Wherefore #t is unreasonable 
to make any absolute distinction between God and Nature, 
but it is, at the same time, wholly unphilosophical to affirm 
that Matter is either Nature or Deity. For Nature is no 
more matter than God is Nature. Matter is the chariot in 
which both " Father and Mother," with their innumerable 
angel-family of all worlds and spheres, drive through the 



VARIOUS PATHS LEADING TO ONE GOAL. 125 

immeasurable fields of the universe, distributing the prin- 
ciples of love and wisdom. 

All the foregoing has been written for those who are 
painfully groping their way through theories and creeds, 
asking — " Where is God, and what is Nature ? " Our 
words are no doubt poor instruments for the transmission 
of our impressions, but we have, as far as possible, avoided 
circumlocution and useless redundancy. Perhaps the read- 
er will discern the meaning of our words ; if so, he or 
she may also discover wherein more light is required. Let 
each contemplate reverently and fraternally consider the 
everlasting and incomprehensible subject before us. 

Various Paths leading to one Goal. 

LXXXI. — Question: "I desire your opinion respecting the con- 
flicts of society and governments. Among other human discords and 
apparent antagonisms, I observe that the communications of spirit 
mediums contain contradictory reports regarding matters of fact in 
the other world. How do you explain?" 

Answer : With reference to the discords of mediumis- 
tic testimony, we may here remark, by way of explanation, 
that we do not find every one a subject of unadulterated 
intercourse with departed spirits. Very many good per- 
sons, supposing themselves to be mediums, are mistaken as 
to their station and capacity. That every member of the 
human family is susceptible of spiritual illumination, we 
fully believe and know from principles; but not every one 
who is excited spiritward can be denominated a reliable 
agent for the transmission of supernal intelligence. A 
large per centage of what is called Spiritualism is refera- 
ble to personal idiosyncrasies and terrestrial influences. 
Purblind persons do not see, neither do deaf ears hear, as 
well as those whose senses are sound. 

With respect to the different occupations and social 

11* 



126 ANSWERS TO QUESTIONS. 

conflicts, we can but quote the beautiful rhetorical delinea- 
tion from Shakspeare's Henry V, as follows : 

" heaven doth divide 

The state of man in divers functions, 

Setting endeavor in continual motion, 

To which is fixed, as an aim or butt, 

Obedience : for so work the honey bees — 

Creatures that by a rule in Nature teach 

The art of order to a peopled kingdom. 

They have a king, and officers of sorts, 

Where some, like magistrates, correct at home ; 

Others, like merchants, venture trade abroad ; 

Others, like soldiers, armed in their stings, 

Make boot upon the summer's velvet buds, 

Which pillage they with merry march bring home 

To the tent-royal of their Emperor, 

Who, busied in his majesty, surveys 

The singing mason building roofs of gold, 

The civil citizens kneading up the honey, 

The poor mechanic porters crowding in 

Their heavy burthens at his narrow gate, 

The sad-eyed justice, with his surly hum, 

Delivering o'er to executors pale 

The lazy, yawning drone. I this infer, 

That many things, having full reference 

To one consent, may work contrariously ; 

As many arrows, loosed several ways, 

Come to one mark ; as many ways meet in one town ; 

As many fresh streams meet in one salt sea ; 

As many lines close in the dial's center; 

So may a thousand actions, once a-foot, 

End in one purpose, and be all well borne 

Without defeat." 

The Divine Spirit in All Things. 

LXXXII. — Question : " In a recent sermon against modern infi- 
delity, you were frequently referred to as a 'Pantheist.' Please 
inform me, if not inconsistent with your convictions of propriety, 
whether the accusation be a truth. 7 '" 

Answer : Our reply will convey the truth so far as we 
are self-conscious. We are self-conscious of being a be- 
liever in the Pauline doctrine that " God is all in all." Is 



IS PANTHEISM A NATURAL BELIEF ? 127 

this Pantheism ? When not in harmony with the stupen- 
dous totality of Nature, and when unmindful of the omni- 
present good (or God) in everything, we then find it easy 
to sympathize with those who adore an abstract person- 
al intelligence. In short, when our mind is pervaded by 
little conceptions of men and the universe, we are inclined 
to Monotheism in the orthodox sense. We fear that we 
are neither good enough nor large enough to be a Pantheist. 
But our watchword is " Progress," and therefore expect to 
become pure enough to discern the Divine Spirit in all things. 

Is Pantheism a Natural Belief? 

LXXXIIL — Question : " Do you regard ' Pantheism ; as a natural 
belief? that is to say : If our children were left to themselves, would 
they become Pantheists ? ,; 

Answer: On the start let this fact be remembered: 
that the human mind is constitutionally progressive. It 
grows from plane to plane with a sure and permanent 
growth. It increases in knowledge not only, but also in 
quantity, and in its quality as well. Let the principle be 
established, therefore, that Man's soul grows and unfolds 
year by year just as the flower in the garden unrolls its 
inner life day by day ; that human life follows the divine 
law of progressive growth with respect to its essential attri- 
butes, in its sensations also, and in all departments of its 
intelligence. 

With this basis, as a point of departure, we proceed to. 
answer our friend's question. It would be neither natural 
nor possible for' the young mind to receive and believe the 
Idea of a universal wholeness. The infantile and adolescent 
spirit is plus ignorance and minus capacity ; it cannot 
entertain comprehensive conceptions. All Truth is a One- 
ness—which is the fundamental proposition of Pantheism — 
a conception impossible to the limited mind. The harmony 



128 ANSWERS TO QUESTIONS. 

and the perfection of all things is a truth not yet made 
manifest to our highest Christian scholars ; they almost all, 
twisted and dwarfed by the magnificent routine of classic 
ignorance, imagine the creation to be groaning and travail- 
ing in pain, under the wrath of an offended Deity. 

Children, left to themselves, would begin with the sup- 
position of polytheism. They would imagine the existence 
of a countless host of wonder-working Deities — a special 
God over every event and for every natural manifestation. 
Fetichism and Polytheism, and Dualism, and Monotheism, 
(with a touch of the supernatural in the conception,) are 
the progressive forms of Theism ; as in the individual, so, 
also, in the whole human family. They succeed each other 
naturally, like the growth of a tree, or like the four parts 
of language — -orthography, etymology, syntax, and proso- 
dy — but the expression of thought by means of words is 
superior to the grammatical construction of words. 

So, too, would a final and comprehensive Theism (a com- 
plete conception of God) be superior to all the imperfect 
forms of faith from which it was elaborated. When the 
human mind is expanded from within — when its elements 
assume " form and order," and when its attributes become 
harmonized and reconciled to each other — then a spiritual 
kind of Pantheism will be natural and only possible to the 
mind. Such a mind will believe that God is an omnipres- 
ent, intelligent, and loving spirit-principle — " All in All " 
— the beginning and the end — the center and the circum- 
ference — " One fold and One Shepherd " — that the fcS Lord 
God (or One spirit) omnipotent reigneth," &c. — and thus, 
as you now perceive, the human mind will become more 
pantheistic as it advances in goodness, and wisdom, and 
harmony. 

As for ourself, we repeat, we fear that we are neither 



THE BIBLE THE ANTIDOTE OF ATHEISM. 129 

large enough nor good enough to see the finger of God (or 
Good and Wisdom) in everything everywhere. But the 
poet Bailey, the author of Festus, obtained a glorious 
glimpse of the ultimate conception, thus — 

" Time there hath been when only God was All, 
And it shall be again. The hour is nam'd 
"When seraph, cherub, angel, saint, man, fiend, 
Made pure, and unbelievably uplift 
Above their present state, drawn up to God 
Like dew into the air, shall All be heav'n; 
All souls shall be in God, and shall be God, 
And nothing but God be. v 

The Bible the Antidote of Atheism. 

LXXXIV. — Question : " A few days since I heard a preacher 
say that without the Bible the world would have no knowledge of 
God, of a future life, or of any duties we owe to ourselves, to each 
other, or to God. What do you think of this statement ? ;? 

Answer : We think it is a false statement, showing the 
preacher's ignorance of human history, and that he is 
teaching a dangerous theory, destitute of fact. Bibles are 
books of recent origin. Printing is a recent invention. 
On the other hand, the human race is (according to the 
Chinese record) almost forty thousand years old. The 
pyramids and other works of former ages demonstrate the 
history of mankind to extend far behind the 6,000 years 
fixed by the Mosaic record. But bibles and books of poe- 
try are not half so old. Hence the time was when men 
received impressions concerning God, the Future, and Duty, 
independently of books and religious teachers. Mankind 
have from the earliest ages believed in and worshiped God. 
Atheism was not much known until popular theology began 
to be promulgated in oriental lands, some two thousand 
years ago. The doctrine of a future life is thousands of 
years older than anybody's religious book. Souls are in- 
spired to day as they were before books were known ; and 



130 ANSWERS TO QUESTIONS. 

the Eternal Spirit spoke to the consciousness of men as 
much before bibles as since. The Bible is no more neces- 
sary to a true knowledge of God, than Homer is necessary 
to a true knowledge of poetry. Do you believe that the 
existence of some standard book on Physiology is necessa- 
ry to digestion, assimilation, and growth? Was it neces- 
sary that some Agriculturist should write a standard book 
on farming before mankind could plow, harrow, sow, reap, 
and enjoy the abundance of the fields ? 

Atheism is a recent development. It is the re-active 
phase of existing theological doctrines. Infidels were not 
known until "pious frauds" were mixed up with true 
spiritual revelations. 

The Church is a down-right materialist, because, in 
affirming that the Bible is necessary to man's knowledge of 
God, &c, it denies to man the possession of spiritual 
receptive faculties. Now phrenology proves that man is 
endowed richly with intellectual, moral, and spiritual attri- 
butes. What is the office of such attributes ? What is 
the office of the eye ? To see. Of the ear ? To hear. 
Of the tongue ? To speak. What, then, is the office of 
moral and spiritual organs in man's mind ? By parity of 
reasoning you would naturally answer : To discern moral 
and spiritual truths. The moral organs percieve duties, 
and the spiritual organs give intuitive glimpses of a future 
life. The intellectual organs, perceiving the harmonious 
adaptations and fixed proportions of Nature, educate the 
whole man to believe in a God. 

The plan of man's organization has not changed. It is 
the same to-day that it was when the first men walked out 
from the lower kingdoms. Therefore men have always 
been possessed of intellectual, moral, and spiritual facul- 
ties, as much as they have had eyes, ears, tongues, and feet. 



ORIGIN OF THE HOLT BIBLE. 131 

And as it was not necessary for a book on Optics to pro- 
cede sight, or a Bible on Audition to teach the art of 
hearing, or a volume on Philology to induce mankind to 
make sounds with their tongues, so it was not necessary 
that a Bible should be written to instruct the intellect to 
believe in God, the moral faculties to discern Duties, and 
the spiritual organs to perceive as by instinct the reality of 
a Future Life. 

Many times we have urged that books are important 
aids, valuable as records of human thought and experience, 
necessary as teachers — and the Bibles of the different sects 
of the world are merely books — and as many times have 
we protested against the deplorable superstition that any 
book, record, or creed, is necessary to mankind's knowledge 
of God, of Duty, and of Immortality. 

Origin of the Holy Bible. 

LXXXV. — Question : " On every investigation as to the origin of 
the Bible, these questions naturally occur : ' When was the Bible 
formed ? by whom ? and where ? } If you can communicate all the 
historical information at your command on these points, you will 
greatly please the writer of this, although it may equally displease 
those who, from long habit, ' love darkness rather than light.' ' ; 

Answer : We are compelled to reply with brevity, 
withholding, as a consequence, many facts bearing upon 
the solution of this religious mystery. 

It is certain that no Christian positively knows hoiu, 
when, or where the Bible was compiled as an authority. 

We have access to all the ecclesiastical history in the 
world, and consequently can know just as much as the most 
learned Doctor of Divinity knows upon these sensitive 
questions. What the Church can tell we also can tell, and 
we will. 

The Nicene Council, under the command of Emperor 
Constantine, is the pivot upon which all ecclesiastical his- 



132 ANSWERS TO QUESTIONS. 

tory turns. And yet, what is most surprising, scarcely any 
part of the history of the Church has been unfolded with 
such negligence, or rather passed over with such rapidity. 
The ancient writers are neither agreed with respect to the 
time or place in which it was assembled, the number of 
those who sat in council, nor the bishop who presided in it. 
No authentic acts of its famous sentence have been commit- 
ted to writing ; or, at least, none have been transmitted to 
our time. (See Mosheim, Eccl. Hist. ch. v., § 12.) 

The New Testament, which is by every religious author- 
itarian considered all-important to the scheme of salva- 
tion, was put together by the first Council of Nice. 

Lest, however, the supernaturalists may delude them- 
selves by the imagination of Divine interposition on that 
august occasion, we will refer them and you to Jortin's 
Rem. on Eccl. Hist., vol. ii., p. 177, from which the follow- 
ing items may be gathered.* It will be recollected that 
this Council of Nice was held early in the fourth century. 
Jortin says : 

Alexander, bishop of Alexandria, and Arius, who was 
a presbyter in his diocese, disputed together about the 
nature of Christ ; and the bishop, being displeased at the 
notions of Arius, and finding that they were adopted by 
other persons, " was very angry." He commanded Arius 



* Jortin was born in London, in 1698, and departed for the Second 
Sphere in 1770. He was cotemporary of the poet Pope, by whom he was 
engaged in the preparation of important notes to the Iliad. Jortin was a 
scholar, a clergyman, a critic, and a historian of undoubted veracity. He 
was the author of several volumes. 

"We quote from his " Remarks upon Ecclesiastical History," as prepared 
by the author of the preface to the Apocryphal New Testament. His tes- 
timony is that of a Christian minister with reference to a subject of deep- 
est moment to himself and the world. Hence the impossibility of any 
reasonable objections to its admissibility on the question of the Bible's 
origin. 



ORIGIN OF THE HOLY BIBLE. ] 33 

to come over to his sentiments, and to quit his own ;' as if 
a man could change his opinions as easily as he can change 
his coat ! He then called a council of war, consisting of 
near a hundred bishops, and deposed, excommunicated, and 
anathematized Arius, and with him several ecclesiastics, 
two of whom were bishops. 

Alexander then wrote a circular letter to all bishops, in 
which he represents Arius and his partisans as heretics, 
apostates, blasphemous enemies of God, full of impudence 
and impiety, forerunners of Antichrist, imitators of Judas, 
and men whom it was not lawful to salute or bid God 
speed. 

There is no reason to doubt the probity and sincerity 
of those who opposed Alexander and the Nicene Fathers : 
for what did they get by it besides obloquy and banishment ? 
Many good men were engaged on both sides of the controversy. 

So it was in the fourth century, and so it hath ever 
been since. Eusebius of Nicomedia, and Eusebius the his- 
torian, endeavored to pacify Alexander, and to persuade 
him to make up the quarrel ; and Constantine sent a letter 
by the illustrious Hosius of Corduba, to Alexander and 
Arius, in which he reprimanded them both for disturbing 
the Church with their insignificant disputes. 

But the affair was gone too far to be thus composed, and 
Socrates represents both sides as equally contentious and 
refractory. 

To settle this and other points, the Nicene Council was 
summoned, consisting of about three hundred and eighteen 
bishops — a mystical number, on which many profound re- 
marks have been made. The first thing that they did was 
to quarrel, and to express their resentments, and to pre- 
sent accusations to the Emperor against one another. So 

sav Socrates, Sozomen, and Rufinus. Theodoret favors bis 
12 



134 ANSWERS TO QUESTIONS. 

brethren in this affair, and seems to throw the fault upon 
the laity. 

But the whole story, as it is related by them all, and 
even by Theodore t, shows that the bishops accused one 
another. The Emperor burnt all their libels, and exhorted 
them to peace and unity ; so that if they had not been re- 
strained by his authority, and by fear and respect, they 
would probably have spent their time in altercations. 

At this time, in this place, and in this circle of circum- 
stances, the Bible was originated. 

Religious Councils Uncertain. 

LXXXVI. — Question : " I know but very little of ecclesiastical 
history. My brother is a Methodist minister, and says that you do 
purposely misrepresent the religious Councils of the past. Is that so ? " 

Answer : Some people may be likened to certain fishes 
that sleep in their shells until very hungry, then slowly 
they run out their heads to see what's going on for them- 
selves. But on the least disturbance or agitation, in go 
their -cowardly heads beyond the reach of sunlight and 
fresh air. It is hard to hit such a head, even when you 
aim at it. But we mean to aim at our Methodist Brother, 
with a passage from .John Wesley : " What a company of 
execrable wretches have they been (one cannot give them a 
milder title,) who have almost in every age since St. Cyp- 
rian, taken upon them to govern the Church. How has one 
council been perpetually cursiiig another, and delivering all 
over to Satan, whether predecessors or cotemporaries, who 
did not implicitly receive their determinations, though 
generally trifling, sometimes false, and frequently unintel- 
ligible or self-contradictory ! Surely Mahometanism was 
let loose to reform the Christians. I know not but Con- 
stantinople has gained by the change." See " Lives of the 
Wesleys," page 443. Ask the good and truthful Wesley 



THE NEW SACRED MANUSCRIPTS. 135 

whether we " misrepresent " the religious councils of 
ancient days. 

The History of Human Writing. 

LXXXVII. — Question: "Can you give a brief explanation of 
the law of growth in regard to writing ? ;; 

Answer : Our investigations have conducted us to the 
following synopsis: In primordial periods there was no 
writing — man just emerging from the animal instincts, as 
in the Papuan, Esquimaux, Hottentot, and Patagonian types 
of this day; then followed the Pictorial age, current in 
the ante-monumental days of Egypt and China, as seen upon 
ancient Peruvian and Mexican monuments, and now prac- 
ticed by American Indians, Polynesian, African, and Asiatic 
barbarians; then the Hieroglyphical and semi-Alphabeti- 
cal age on pyramids and tombs of Egypt, and Babylonian 
inscriptions ; finally the Alphabetical age, the printing- 
press and phonography. 

The New Sacred Manuscripts. 

LXXXVIII. — Question : " Several brief allusions have, of late, 
appeared in the various papers of the day, in reference to the new 
manuscript Bible discovered in the monastery of Mount Sinai. Can 
you say as to whether said MS. differs essentially from the Vatican 
MS."? and what is the nature of the additional books? Please give 
what information you can conveniently on this subject?" 

Answer : The new discoveries in the dust of sacred 
history will divulge nothing new, save in one particular : 
the probabilities of Hebrew and Egyptian history, as given 
in the Talmud and the Yulgate translations of the Bible. 
The primitive fathers will be, to some extent, sustained in 
many of their assumptions, but the Tischendorf discoveries 
can have no other bearing. That the promised translation 
of an older MS. will lead to a more searching scrutiny of 
the Bible claims to infallibility, we do not doubt. Layard 



136 ANSWERS TO QUESTIONS. 

and Rawlinson, strengthened by their researches in ancient 
Nineveh, were once tempted to risk some reputation in a 
Christian country, and said that "the prophecies of Dan- 
iel were undoubtedly written after the events to which 
they refer had taken place, and that the whole of this 
book is probably nothing but a political satire ! " This, 
though suppressed by Layard in his work, has been com- 
municated to the London Asiatic Society, by Major 
Rawlinson, and will probably soon appear in its published 
transactions. 

" In one of the works upon Egyptian Hieroglyphics 
recently published in Germany, which has come under our 
notice, is a table of Commandments copied from an inscrip- 
tion of the date of one of the elder Pharaohs. These are 
more in number than the Jewish Decalogue, but some six 
or eight of them are the same." But we believe that these 
renowned travelers have never published the facts under 
their own names, because, doubtless, they know that their 
books were printed and published for Christians. 

Authors of Biblical Contradictions. 

LXXXIX. Question : " Do you not know that an exegetical volume 
appears in the English catalogues, entitled ' Bible Reconciler Enlarg- 
ed; wherein above three thousand seeming contradictions throughout 
the Old and New Testament are/w% and plainly reconciled. Small 
folio, London, 1662.' In your hostility to the Book of Books, you 
might have saved yourself some trouble and perhaps learned some 
things never dreamed of in your philosophy, had you taken the pains 
to import a copy of the foregoing old book before issuing your pseudo 
1 Contradictions^ 

Answer : We thank our interrogator for his expressions 
of vital interest in the health and prosperity of the Book, 
and more especially for his patent medicine adapted to the 
removal of the discrepancies of the Old and New Testa- 
ments. All persons, then, who are so extremely miseduca- 
ted as to believe that there are 144 unreconcilable Contra- 



AUTHORS OF BIBLICAL CONTRADICTIONS. 137 

dictions in the Book, may seek to be perfectly cured of their 
intellect uai malady by reading somebody's " Bible Recon- 
ciler Enlarged ! " Our readers will certainly thank the 
interrogator for the information necessary to a correct 
understanding of how " twice two are seven," and how 
to comprehend the seeming absurdity that " twice seven 
are two," or how two exactly opposite accounts of one event 
may be equally true and infallible. 

It seems to us to be quite in keeping with the demands 
of truth, to say that we are not the author of the " One 
Hundred and Forty-four Contradictions of the Bible. "* 
Many intelligent and loved persons have charged upon us 
the fearful responsibility of being the compiler. An 
explanation is therefore demanded, which we give in justice 
to the startling pamphlet in question. Be it therefore 
known that the author or authors of the " Self-Contra- 
dictions of the Bible " do not reside within twenty thou- 
sand miles of this metropolis ; that we do not know who 
did authorize and cause to be written the Contradictions 
aforesaid ; but it is our best knowledge and belief that 
they were authorized many centuries ago, and were written 
out in Hebrew and Greek by the several unknown authors 
and compilers of the curious combinations of Book of 
Books called " the Bible," all which we beg leave respect- 
fully to submit to the world's candid consideration. Header, 
undeceive thyself! Do you allow yourself to suppose that 
the world is destitute of God's greatest gift to man — 
Immortal Reason ? Do you imagine that error, mythology, 
priestcraft, and superstition, are more lasting than man- 
kind ? Which will first decay and disappear — men or 
books? Make the Bible a record of ancient spiritual 

*This is the title of a small pamphlet published for the compiler and for 
sale at the office of the "Hep.ald of Progress." 
12* 



138 ANSWERS TO QUESTIONS. 

experiences — having authority only when its statements are 
corroborated by modern discoveries in Life and Science — 
and the " Book " becomes at once one of the best Spiritual 
volumes in the world. As an authority, per se, it is 
worthless. 

The Age of the Human Race. 

XC. — Question : " If convenient, will you please state where and 
what is the clearest evidence that men existed on this earth previous to 
those of the Mosaic account V 

Answer : If our interrogator had asked : " Where and 
what is the clearest evidence that the earth, our planet, is 
more than 6000 years old? " we should have an easy task 
in accumulating most unanswerable evidences. We could 
adduce many simple proofs that the globe is a very ancient 
institution like every other orb in this part of the atmo- 
spheric universe. But his laconic question, which refers so 
explicitly and exclusively to the age of the race of man, 
gives us not a little labor — more especially because our 
individual clairvoyant testimony, however truthful in itself, 
passes as yet for naught among the skeptical in the world 
of science and creeds. Hence, as our interrogator no 
doubt well comprehends, we must attend to the evidence in 
a manner quite external. Two things, to begin with, 
should be borne in mind : first, the exceeding poverty of 
all external history of man's earliest existence on earth ; 
and, second, the fact that the essential discoveries in Orien- 
tal lands have been either modified to meet the Mosaic 
record, or suppressed altogether by Christian publishers ; 
so that, from an outside standpoint, it is next to impossible 
for the genuine investigator to get access to the absolute 
facts. Several important admissions, however, have been 
squeezed through the crowd of religious prejudices, a few 
of which we herewith present. 



THE AGE OF THE HUMAN RACE. 139 

To the question: " What evidence that man existed 
anterior to the Mosaic date ? " we answer : 

First, Hierologists, although looking through theologi- 
cal spectacles, have, notwithstanding, interrogated the pyra- 
mids and obelisks of Egypt to some purpose. The records 
and statistics of those insensate monuments have forced 
certain historians to reject the Mosaic time-table, and to 
reconstruct the world's chronology. (See Gliddon's volume 
entitled " Ancient Egypt."; The chronology and histori- 
cal statements of Manetho are confirmed by the translated 
hieroglyphical writings of Ancient Egypt. And Mane- 
tho's history reports three hundred and seventy-eight kings 
from the reign of Menes this way. All these kings were 
of Egyptian origin, and they reigned successively in an 
unbroken line of government, on the wondrous throne of 
dim and distant Egypt. 

The study and revelations of the symbols of Egypt's 
monuments, remember, taken in connection with the plain- 
est translations of the hieroglyphics, confirm and establish 
this most ancient record of Manetho. 

And what does that record teach? It teaches that 
Menes was successor of all the interminable kings above 
mentioned ; and further, that the time when Menes ascended 
the throne extends to an obscure period— five thousand and 
seven hundred years before the commencement of the Christian 
Era ! When Menes began to rule in Egypt, the civiliza- 
tion of the people was indicative of a very remote origin. 

Thus Egyptian chronology, established by G-liddon and 
not contradicted by others, carries the history of man 
2000 years back of the Mosaic account — or nearly eight 
thousand years anterior to the present 1862. 

Archaeologists and hierologists, with any considerable 
information, do not conflict with the history of Manetho. 



140 ANSWERS TO QUESTIONS. 

(See John Lamb's " Hebrew Characters derived from 
Hieroglyphics," published in London, 1836. Also, Pri- 
chard's " Egyptian Mythology," Gliddon's " Ancient 
Egypt," &c. 9 &c.) 

Geologists and fossil-diggers cannot as yet contribute 
any very indubitable evidences on this head, but what they 
have given is incontrovertible, and directly to the point 
under examination. 

Human bones of the North American Indian type have been 
exhumed from the Delta of the Mississippi — the well named 
" Father of Waters " — whose tides have flowed, (according 
to recent discoveries,) more than one hundred thousand years. 
Away down below the level of the fourth forestial depo- 
sit, those human bones were found, giving the unavoidable 
inference that they must have reposeit there fully forty 
thousand years ! 

There are several incidental items in the works of Hum- 
boldt which bear directly and favorably upon the question 
of man's extreme antiquity. Indeed, nearly every archae- 
ologist and Oriental traveler report the exhumation of 
relics establishing a very ancient civilization. 

Prof. Agassiz, speaking of human remains found in the 
limestone of Florida, says: "There still remain ten thou- 
sand years, during which the mainland was inhabited by 
man." (See "Types of Mankind," p. 352, et seq.) The 
researches of Stevens in Central America, and those of 
Layard and Rawlinson in the Orient not less, furnish data 
against the chronology of Moses. Learned Chinese de- 
clare that they have a catalogue of kings, emperors, 
teachers, &c, whose combined ages extend backward over 
forty thousand years. Positive historical evidences are 
not numerous, but of the inferential sort their name is 
legion. But there are no facts to support the Mosaic record. 



PROPHECIES IN THE BOOK OF DANIEL. 141 

■ 

Prophecies in the Book of Daniel. 

XCI. — Question : " Having just heard a very able discourse on the 
prophecies of Daniel — the learned divine assuming that the old 
prophet was inspired of God to reveal the destiny of the human race — 
1 take the liberty of asking for an expression of your opinion in regard 
to the authenticity of the book." 

Answer : When the pure Hebrew tongue ceased to be 
vernacular, and the Jews had returned from Babylon, there 
was immediately formed a sacerdotal organization, and a 
committee of Rabbis was appointed to collect and preserve 
all the known Hebrew manuscripts. This was done, and 
the parchments placed in the Sacrarium. It was not, how- 
over, until many years after the return of the Jews from 
the Babylonish captivity and exilement, that most of the 
books of the Old Testament were heterogencously bound 
together. This was, properly speaking, the " Babylonian 
Canon ;" because it was originally made by the Chaldeanic 
Rabbis. But many years subsequent to this collection 
there arose some considerable dissatisfaction and discussion 
among the younger Rabbis concerning the heterogeneous- 
ness of the first Canon. Hence, by permission of the sacer- 
dotal authorities they rejected some books, arranged others 
in a different order, interpolated a few passages, and made 
another Testament. This is properly termed the " Jeru- 
salem Canon ;" because it was made by the Jews of Pales- 
tine. During all this time, owing to local oppressions and 
temporary emergencies— books, by the Jews, containing 
multifarious speculations and national prophecies, multi- 
plied very rapidly. Parties and preferences became 
numerous, and began to create dissatisfaction in regard to 
the last Canon which was formed ; and so, apparently to 
keep up. with the demands of the times, another Old Testa- 
ment was formed — the " Alexandrian Canon" — in Egypt. 
All these compilations, be it remembered, were different. 



1-12 ANSWERS TO QUESTIONS. 

At this time, the book of Daniel was generally regarded as 
the creation of an eccentric old Jew, who was talented, and 
a scceder from the regular priesthood. Hence, that inter- 
esting part of the present orthodox Old Testament was not 
then universally received as containing reliable inspiration, 
and we do not yet see any very cogent reasons for supposing 
Daniel a better authority, or a more reliable medium, than 
many inspired persons of our day who see visions and 
dream dreams. 

Jonah's Life in the Whale. 

XCII. — Question : " Will you please give us a little information 
in regard to Jonah ? It is not our objeet to reflect in the least on the 
authority of the record. But the wonder is why the great fish should 
be rendered ' Fish' in the Old Testament and ' Whale 7 in the New. 
It is said in Matthew, that, as Jonah was in the Whale's belly three 
days and threo nights, so shall the Son of Man be in the heart of the 
earth. Jonah appears to have possessed a large share of human 
weakness, and much of the spirit which prevails at this day, for he 
becamo very angry with the Lord because he would not destroy the 
great city of JN'ineveh, wherein were more than six score thousand 
persons that could not discern between their right hand and their 
loft. If God took such particular care of a rebel Tike Jonah, is there 
not hope for the most of sinners like ourselves ?" 

Answer: Our questioner is evidently a searcher after 
traditional history and mythological intelligence. But 
there is some difficulty in the way of an explanation. If 
our questioner were a whaler, he would doubtless know 
all about the swallowing capacities of the whale aforesaid ; 
or, if it had fallen to his lot to officiate as a pulpit com- 
mentator, then the problem of fish in the old writings 
would not becloud his faith in things impossible ; but the 
iron leaf of Fate hath a record of a different kind for our 
interrogator, and hence the stumbling-blocks in the path of 
his theological convictions. 

It is generally known that no whale's throat is large 
enough to swallow the body of a man. But if the Lord had 
power to induce the unintelligent whale to swallow the un- 



JONAH'S LIFE IN THE WHALE. 143 

worthy Jonah, the natural inference is, either that the throat 
was made larger to receive the man, or the man was made 
smaller to suit the throat. We are not a « Doctor of Di- 
vinity," and cannot, therefore, dissect this patient ; but no 
doubt there are professional gentlemen who will undertake 
the case, desperate as it may seem to the benighted inhab- 
itants of this rudimental sphere. 

Many minds may indulge the opinion, however, that the 
miracle was wrought upon the man. We would style him 
an imperfect Missionary, evidently very small, exceedingly 
reduced and diminutive ; was treacherous, unfaithful, peev- 
ish, a prosy preacher, uncharitable, and proud. His anger 
was too hot for the health of the gourd, and his feelings, 
on being made a false prophet, must have been indescriba- 
ble. He was ambitious of Leadership, or wanted to be a 
true prophet of evil. " The irrepressible conflict " in his 
interior must have been terrific, and we fear the evils 
thereof have descended to our modern politicians by heredi- 
tary transmission. Our interrogator wants to know — con- 
sidering the spiritual care that was taken of Jonah — 
whether " there is not some hope for the most of sinners 
like ourselves ? " Don't deceive yourself, good reader. 
Perhaps you are a larger man in every sense than the 
medium Jonah ! He was exceedingly angular and spirit- 
ually undeveloped — went in and out through a small 
orifice. Perhaps you will require a much larger opening. 
Our modern politicians might possibly follow in the wake 
of their " predecessor," and many popular teachers of old 
theology might go through an aperture not larger than the 
swallow of Jonah's whale, but all this can give no reliable 
assurance to our -friend and fellow sinner, the questioner. 
Finally : be a true man ! There is no other ticket to 
the goal of Happiness. The story of Jonah's whale is a 



144 ANSWERS TO QUESTIONS. 

whaler; it hath a strong fragrance of " fish" about it ; 
and we would urge you never to " swallow " a morsel of 
it ; for it can never be. digested by the mind that enjoys 
the teachings of Nature and Reason. 

Substance of Noah's Ark. 

XCIII. — Question :"Having read the opinions and criticism of the 
standard writers relative to Noah's ark, but not knowing your opinion 
on the subject, I venture to solicit from you an expression as to what 
was the ' Ark ? in which Noah saved two of every kind, &c. ? ;; 

Answer: Our interrogator is secretly wishing to get 
from us a spiritual significance or interpretation of the 
flood and the wonderful ark. In order to give such a ren- 
dering to the account, we should be obliged to occupy com- 
fortable quarters, and to possess a fine telescope, on the 
summit of Mount Ararat, which spot, according to most 
maps and geographies, is inconveniently remote from the 
familiar desk whereon these sentences are being written. 
Therefore, we must, for the present, content ourselves with 
answering in Bible language. (See Gen. vi : 16.) Direc- 
tions are therein given to the effect that the ark should be 
built three stories high ; which language, if received with 
considerable dictionary emphasis, would seem to answer the 
question. Webster, the great lexicographer, in his fifth 
definition of the word, says : " A trifling tale, a fiction, a 
fable ; as, the story of a fairy .... Sometimes, a softer 
term for a lie." Now there are a long list of atmospheri- 
cal, geological, historical, and biblical reasons for believing 
that Webster's definition is not inapplicable to the sub- 
stance of which the ark was built. If the ark was three 
stories high, it is but reasonable to conclude that the same 
materials were used in the length and breadth, altogether 
constituting the largest story ever bequeathed by early his- 
torians to posterity. 



IS INSPIRATION THE SAME AS REVELATION? 145 

Adam and Eve in the Garden. 

XCIV. — Question : "Do you not see a spiritual truth in the account 
of Adam and Eve ? » 

Answer : A few great religious authorities delight to 
revel in the literalness of the Eden-life as depicted by the 
writers of the Old Testament. That there is a spiritual 
truth hidden within the external legend, no symbol-reader 
ever for one moment doubts. But Milton, whose authority 
for literal truth in religious theories is just as reliable as 
the opinion of any other person who knows nothing about 
it, thus pictures the " attractive industry " of the fabled 
first pair in Eden. Eve, whose heart delights to throb 
through tender words of love, turns to Adam and says : 

" Let us divide our labors ; thou where choice 

Leads thee, or where most needs ; whether to wind 
The woodbine round this arbor, or direct 
The clasping ivy where to climb ; while I, 
In yonder spring of roses, intermixed 
With myrtle, find what to redress till noon." 

There is, as you probably well know, a philosophical 
side to this oriental conception, which is not called for by 
your interrogation. 

Is Inspiration the same as Revelation? 

XCV. — Question: "Please favor me with your impressions of 
the following text selected from the third chapter of Timothy, 16th 
verse : ' All Scripture is given by inspiration of God, and is profitable 
for doctrine, for reproof, for correction, for instruction in righteous- 
ness.' " 

Answer : Our impression is so clear and comprehen- 
sive, that, without particularizing, we can impart it in a 
very few sentences. 

Inspiration is the inbreathing of that general psychau- 
ral influence which rests upon humanity, from celestial 
worlds in the surrounding immensity. The word " Scrip- 
ture" signifies something that is written ; so that the term 



146 ANSWERS TO QUESTIONS. 

is applicable to any kind of manuscript, whether the result 
of inspiration or not. 

The true rendering of the above text, however, is this : 
" All Scripture given by inspiration of God is profitable," 
&c., (the translators were not inspired ;) so that the pas- 
sage teaches good sense;, implying that there may be 
volumes of Scriptures not at all given by inspiration. Any 
one acquainted with the Bible or with any other book, 
either sacred or secular, will surely coincide with the last 
named possibility and universal fact. Inasmuch as " inspi- 
ration " must take the form of the mind into which it is 
poured, and be correspondingly expressed to the outward 
eye and ear and judgments of men, so let no one look for 
infallibility or entireness in the Scriptures of any one indi- 
vidual or age of the world. 

Revelation, on the other hand, is equivalent to moral 
and intellectual comprehension. When the reason and 
conscience of a person grasp the principles and ideas devel- 
oped by inspiration, we then say, and with philosophical 
truth, too, that that individual is a receiver of " Revela- 
tions " which are, perhaps, profitable for doctrine, reproof, 
correction, &c. 

Is Christianity a Religion? 

XC VI. — Question : " Why do you call Christianity religion ? 
From its earliest history it has the mark of the beast upon it. It is 
stained with blood, and is, therefore, not a religion. " 

Answer : Perhaps, in this instance, an apology is the 
best explanation. We ask the world's pardon for every 
word, written or spoken, which implies or teaches that 
Religion is dependent upon any system of sectarianism. 

The term " Christianity " is commonly used to signify 
the system of salvation, founded by the honored and 
revered Son of Joseph and Mary. As a theology it is 



. THE RELIGION OF NATURE. 147 

utterly devoid of religion, if the word " Religion " be 
employed to convey an idea of devotion to truth. But if we 
use the word to signify the soul's interest in whatsoever is 
spiritual and eternal — including the sentiment of Brother- 
hood, and of doing good in return for evil — then (and we 
often so use the term) the identification of the teachings of 
the Nazarene with those of pure Religion, is beyond 
controversy. 

By " Christianity " we mean the " Religion " of 
Humanity and Spiritualism, which was inculcated by Jesus 
and by all good teachers. But popular " theology " is a 
fledgling of Doctors of Divinity — a monstrosity, a ghastly 
theory of stupidity and despair — wholly destitute of reli- 
gion, and unworthy a place in the memories of mankind. 

The Religion of Nature. 

XCVII. — Question : " Please instruct me in what is meant by the 
Religion of Nature. At school I have acquired considerable knowl- 
edge of geography, astronomy, &c. ; but somehow I fail to obtain any 
religious instructions from such material sources. "What is the Reli- 
gion of Nature ? ;; 

Answer: Natural Religion is the opposite of that 
which is fictitious or "supernatural." It is the doctrine 
of Truth, Justice, Righteousness, as taught by the harmony, 
equilibrium, and happiness of the universe. It is impossi- 
ble to get any broad estimate of Truth from a superficial 
study of any one branch of geography, astronomy, or 
science, as such branch is presented by the routine system of 
a modern school or academy. 

If you would learn of Truth — exact, never-varying, 
beautiful, stern, and perfect — examine the laws of planet- 
ary motion, the priDciples of cause and effect in all things, 
and the adorable proportions of bodies in their respective 
spheres. Justice, right, and love, and the beauty of holi- 



148 ANSWERS TO QUESTIONS. 

ness, are lessons breathed from the constitution and adap- 
tation of every natural object. Search the sacred volume 
of Nature through. Let its divine lessons burn their 
glories into your very heart. Life and joy supreme — trans- 
porting life and enrapturing joy —come to the pure in heart. 
The spirit of Nature, and the precious presence of the 
Father, will burn in every bush of roses. In tree, in bird, 
in sky, in star, in your parents, in everything human, behold 
the Love, and Will, and Wisdom of Deity. 

Universality of Religious Temples. 

XCVIII. — Question : " How does it come that almost every form 
of Religion has its altars and trained ministers to perpetuate its pecu- 
liar faith at the annual expense of millions of dollars; and that 
Science has not yet a single temple devoted to its claims, nor a single 
permanent teacher to unfold its principles, and to show its beneficent 
influence upon the world ? Why have we thousands of churches, and 
no temples, or halls, except schools for the young, consecrated to Sci- 
ence, for the systematic instruction of the masses? ;; 

Answer : Our interrogator wants us to explain why 
mankind are so universally prone to support a costly 
system of Religion and of Worship, and why the same 
people are so unwilling to make personal sacrifices and to 
expend large sums for the advancement of Science and 
Philosophy. 

We answer, because the human soul is intuitively 
impressed with the reality of a Future State. The loves 
and the sentiments, and their inversions (producing passions 
and cruelties,) naturally precede the growth of Intellect and 
Reason. The strongest undefinable love at the center of 
man's soul is the love of individualized Life ; and the most 
powerful sentiment in man's spiritual constitution is the 
sentiment of Religion. By Religion, we here mean the 
soul's natural sense of relationship to Father God, who is 
in perpetual harmony with Mother Nature. 



UNIVERSALITY OF RELIGIOUS TEMPLES. 149 

This inwrought love of Life is inseparable from the 
intuition of, or hope for, an endless future existence. And 
this intuition, or hope, is inseparable from the moral sense 
of dependence on the Divine Mind — the ever-present sub- 
lime Mystery which surrounds and envelops the human 
soul. 

Now, inasmuch as the loves and the sentiments (with 
their subversive and inverted manifestations) precede the 
development of Intellect and Reason, it is natural that 
mankind should do many expensive, and cruel, and childish 
things, for the gratification of their most powerful and 
mysterious sentiments. 

And philosophers, seeing that the multitudes do not 
think or reason on matters of Religion, silently agree to 
Ihe popular customs of church-building and worship. 

Political and legal minds also, seeing that the ignorant 
and brutal vulgar are restrained only by the majesty of 
Law and the mystery of Divinity, do very generally advo- 
cate the inculcation and perpetuity of both the State and 
Church. 

Such minds pretend to believe that a small village can- 
not be governed without some form of Religion in which 
the masses have been educated to put their faith. Hun- 
dreds of -infidels approve of church-building, and will 
subscribe to support a Priesthood, on the ground that the 
ignorant and superstitious cannot otherwise be subdued and 
•controlled. 

And thus, between the mistaken reasonings of infidels 
and the misguided benevolence of believers in theology, 
the various systems of Religion flourish, while the temples 
of Science are " few and far between." But it will not 
always be thus; the masses are beginning to realize a 
Divinity in Science ; and Use, which is the handmaid of 



150 ANSWERS TO QUESTIONS. 

Justice, will one day dominate all lifeless forms and god- 
less ceremonies. 

Religion and Reason. 

XCIX. — Question : Please give your shortest definition of true 
Religion. I would also be pleased to get your definition of Reason in 
its broadest sense." 

Answer : It seems to us that the best, shortest, broad- 
est definition of true Religion, is Universal Justice ; which 
is a divine temple, founded upon the eternal rock of self- 
justice (or right-living,) and Justice to the Neighbor. 
Piety is the emotional uprising of the spiritual faculties — 
a spontaneous breathing of the organs of Sublimity, Vene- 
ration, and Hope — resulting in gratitude to the Supreme 
Being, adoration, submission, and worship. Reason, on 
the other hand, in its broadest definition, means the highest 
revelation of God and Nature to man's inward spirit. We 
do not mean the conclusions of the reasonings of one man, 
nor the philosophical deductions of the reasonings and 
perceptions of any number of men or angels, but the assem- 
bled and concurrent Intuitions of the countless intelligences 
in the whole universe. Reason, then, is the embodi- 
ment of all that " stupendous whole " — called Nature and 
God — in which all individualized intelligences ." live, and 
move, and have their being : " the least reflecting the shape 
and properties and harmonies of the greatest, as one drop 
taken from the Atlantic is a faithful representative of the 
whole ocean, whence it derived its existence and properties. 

These are the broadest definitions within the scope of 
our present comprehension. We have given several less 
sweeping statements, which, doubtless, would at first seem 
more satisfactory. 



WHAT IS THE FREEDOM OP TRUTH? 151 

What is the Freedom of Truth ? 

C. — Question : " In what sense does Spiritual Truth liberate the 
human spirit"? What is error? .... Can you direct the steps of a 
Truth-seeker, one who, like myself, surrounded by every worldly 
luxury and loving relatives, is expected to conform to the ways of the 
world, and attend church each Sabbathr? n 

Answer: Truth, a' divine principle, expands and im- 
proves the spirit of man, as the sun opens flowers and rolls 
the globes of space. Error is the misapprehension of 
Truth. Evil consists in knowingly advocating what is 
misapprehended. By error and evil the spirit is embar- 
rassed and enslaved, because they push it out of tune with 
the Eternal Order of things. Truth and goodness, on the 
other hand, are the sovereign principles of existence, and 
in their boundless flight there is unutterable freedom. 

You will in one short year discover that the eternal 
Truths of Deity, distributed throughout the illimitable 
universe, will loom up harmoniously before your enrap- 
tured spirit vision. You will discover, also, that those 
Truths traverse and penetrate through all the vast spheres 
and abyssmal depths of sentient being ; whitherward 
you, together with each one of us, and all the world, 
are hourly and momently hastening. How reverently will 
bow thy humbled soul before the beautiful lovingness and 
inelfable grandeur of immortal Truth ! Look up and far 
away. Fear not. Go forth like a child into the open 
fields, while others " go to meeting on the Sabbath,?' and 
there, with an earnest mind, learn your reason to behold 
in works the Worker — in Nature the God who " fills, 
bounds, connects, and equals all.' 1 

We might remind you, who are " a Truth-seeker," of 
the comparison between the magnificent spectacle of God 
in Nature, and the sorry ink, paper, and leather idol that 
men can slip in their coat pocket. It is the mere shadow 



152 ANSWERS TO QUESTIONS. 

of what was at Lest, and in the very beginning of its 
teachings, but a record of the spiritual and religious 
experiences of ancient inhabitants. Every one, not blinded 
and enslaved by the popular chains of error, must see the 
absurdity of Bible-worship. Cogent and powerful reason- 
ings are multiplying on every hand against an error so- 
dishonoring both to God, and to every lesser form of intelli- 
gence. And such reasonings are being pressed home upon 
the intuitions and common sense of mankind. The effect 
in due time will appear in the form of unbounded freedom 
and comparatively equal happiness among men. 

With these views, your spirit will grow young again ; 
for the years of your earth-life are yet few. Go out each 
Sabbath beneath the broad embracing sky. Your heart 
will beat in unison with the melody of celestial Truth. 
Its thoughts will involuntarily rise up like the Sowings of a 
hidden fountain, and they will refresh every faculty in the 
crown of thy spirit. Seek to know the Truth of Spirit 
Life, and take at least as much care to acquire it as you 
would to learn the piano. When you get a new Truth 
clearly fixed in your heart you will have indubitable evi- 
dence thereof, for you will breathe with freer aspirations 
and experience nobler thanksgiving to the Infinite 
Father. u God " is the shortest word for Good, and 
Devil the metaphoric term for Evil. With this commen- 
tary we quote : 

" The Will of God is all in all. He makes, 
Destroys, remakes, for his own pleasure, all. 
After inferior nature is subdued, 
All Evil is contin'd. The elements 
Conglobe themselves from chaos, purified — 
The re-begotten world is born again. 
Moral corruption with the body ceaseth, 
Spirits rise up, and link and rule with heav'n. 
The soul-state is search' d into; dormant Death, 



THE NATURE OF TRUE REPENTANCE. 153 

Evil, and all the dark gods of the heart, 

And the idolatrous passions, overcome 

And worshipless are seen ; and then the Word 

Heard and obeyed, next comes the Truth divine 

Reintegrate ; then Evil's last and worst 

Essay is vanquished by Almighty Good. 

The universe all expurgate of evil, 

And hell for aye abolish' d. — All Create, 

Redeemed, — their God all love, themselves all bliss." 

The Nature of True Repentance. 

CI. — Question : " My mind has been greatly troubled of late on 
the subject of what constitutes true repentance, or rather redemption 
from sin. If you can find time to say a word on this point, I will be 
very much obliged for it." 

Answer: Our explanation is not hard to comprehend, 
but it may be difficult of application. Eepentance unto 
life is a resolution taken in your Wisdom faculties, renounc- 
ing a personal evil habit, before the whole angel-world, 
whose aid you invoke — a resolution carried out, practically, 
in every subsequent act of your life. 

The outward and ordinary means and acts are charita- 
ble and wise efforts to ameliorate the condition of mankind 
— efforts to instruct youth, to elevate the down-trodden, to 
ennoble intellect, to promote genius, to harmonize national 
interests, to create equitable industrial relations between 
the different classes, to purge existing governments, to 
reform creed-born religions, to abolish servitude, to bring 
the harmony of Truth on the whole earth. 

The works of righteousness are not easy. They are 
even more difficult than " the Cross," which the Church 
bids you take up and carry. If you abandon the society 
of mirth-lovers, discard the ways of the world, attend 
Church punctually, assist to support a priesthood, take the 
sacrament once every four weeks, and do a few kindly acts 
contrary to the dictates of selfishness, the saying is that you 



154 ANSWERS TO QUESTIONS. 

have "taken up the Cross." But we want you to compare 
the real acts of repentance with church requirements, 
and then inform us which are most like the deeds of right- 
eousness. But we do not teach eternal destruction to the 
wicked, even if, by personal incapacity or neglect, a soul 
should fail to establish a true repentance. We ask, in the 
poet's language, a very important question : 

"When Time and Death o'ercome the. ills of man, 
Shall God, who is all Love, reverse, reserve, 
In cruel fires, ages hence, those crimes ? 
And crown the acme of all ill with woes 
Unending, for an instantaneous wrong ? 
Shall that be Justice ? It were more than Vengeance ! 
Yet such the Deity men fable, such 
The Hell whereto they damn themselves." 

Did you ever commune with the beautiful works of 
Nature ? Did you ever look into a flower so tranquilly 
and receptively that the life of it became a part of your 
own? Did you ever stand by the brookside and lose your 
life in the healing melody of its waters ? Did you ever 
see a field of ripe grain, and thank the Great Spirit for it ? 
Did you ever love the influence of truth among men? Did 
you ever do a day's work for the human family? Do you 
worship the good you see in others ? Do you experience 
the joys of harmony? If so, you know somewhat how 
they live in the higher spheres. 

The Book of Life. 

CII. — Question : " Sometimes I meet with the expression « Book 
of Life/ &c. Now as I know you do not accept the popular orthodox 
theory of a « Recording Angel ? and a ' Day of Judgment/ I am at 
a loss to determine what you mean by the term ' Book of Life. ; ;; 

Answer : The Book of Life is composed of the human 
body and mind. The lids are made of the body, the folios 
of the mental faculties. Upon their leaves are written the 



AN UXBAPTIZED CHILD. 155 

many deviations of the individual from the path of recti- 
tude. The recording angel is the Law of Right — the 
central positive principle in Nature — which is harmony. 
The mark of transgression is upon the brow. The indi- 
vidual — the Book of Life — is immortal; it soon passes 
away to the Spirit Land. The record of misdirection 
appears on the living faculties — is manifest in their deform- 
ity and decrepitude — in their inability immediately to 
advance with the higher spirits upon the eternal highway 
of Love and Wisdom. 

Death of an Unbaptized Child. 

CHI. — Question : " Perhaps my question is inappropriate. Last 
week my child sickened and died. It was very young, and had not 
received the infant baptism that is believed so necessary to future hap- 
piness. What is your belief? Can you give me any views more 

consoling ? My family are all members of the church. We 

know nothing of Spiritualism." 

Answer: Spiritualism is another word for knowledge. 
It rests entirely upon present facts, and upon the historic 
experiences of all mankind. The Church is another 
word for faith. It rests entirely upon present theory, and 
upon the imperative repudiations of every human heart. 
All men are intuitive believers in that which is truly spirit- 
ual. But orthodox religion is rejected alike by reason 
and intuition. No human soul need be educated by priest 
and Sunday-school teacher to believe in Spiritualism. But 
it requires systematic effort in churches, and colleges, 
and prayer-meetings, to impress old theology upon the 
attention and credulity of parents and children. In a 
word, the difference between popular theology and modern 
Spiritualism is marked by the difference between faith and 
knowledge ; the first being mere speculation, while the 
latter is absolute scientific truth, resting upon a broad 
foundation of undeniable facts. 



156 ANSWERS TO QUESTIONS. 

Those who have returned to tell mankind of the world 
beyond the tomb, report that a good life, and not the 
observance of religions rites and ceremonies, secure happi- 
ness to the individual in the spiritual spheres. It is an 
unhappy superstition that teaches the eternal importance of 
religious ordinances. Many a poor soul, deluded by the 
teachings of old theology, has been made unspeakably 
wretched. A Connecticut mother was induced to believe 
in Calvinism. She was in deepest sincerity. For this 
cause her brain reeled and her heart was broken, under the 
thought that she was eternally lost. " The unpardonable 
sin " she imagined herself to have committed. Shutting 
herself within a darkened room, and excluding the light of 
Nature and Reason, she permitted this one pulpit error to 
shadow every hour of her life. Let the Insane Retreat 
yield up account. The day of settlement is rapidly 
approaching. Then old theology, however petted by the 
superficial and insincere, will realize the fate of the "Mer- 
rimac." The fire of reformation will burn in her vitals, 
and the law of Progress will " blow her up " with an 
intensity and power that can neither be met nor weakened. 

Moreover, those who have returned from the Summer- 
Land report that infants, and the young of every age, on 
leaving the earth, are received in the happy homes of the 
wise and loving angels. The Father and Mother of all do 
not " belong to the Church." They are not " members " 
of some rich and powerful " religious body." You can 
therefore trust your babe with them. Hopeless and faith- 
less though you are, be not afraid to let your darling go 
up with the guardians of love and light to dwell in glorious 
homes in the temple « not made with hands." You will 
meet your darling in the great future. It will be baptized 
in the waters of truth, unpolluted by the fingers of the 



WHAT IS THE HUMAN HEART? 157 

priest, and you will then rejoice in the glory and good- 
ness of God. Be not afraid to trust your child with the 
Spirit of the universe. 

What is the Human Heart ? 

CIV. — Question : Is the human heart capable of any mental emo- 
tion, impulse, passion, or desire ? If not, why is the word so frequently 
used by our best writers and speakers, Physiologists and Spiritualists 
not excepted, with almost any adjective or participle prefixed ? ;; 

Answer: As we have many times explained, the spirit 
is connected with the body by and through the soul. The 
blood and the nervous system are the channels and media 
in and upon which the soul lives, circulates, energizes, and 
acts. The heart is the organ through which all the blood 
flows, as the brain is the organ for the centralization and 
distribution of the nervo-dynamics. The blood could not 
flow a moment without the presence and influence of the 
brain's energies. Whatever disturbs the brain disturbs the 
flow of the blood ; and whatever disturbs the flow of the 
blood, disturbs the heart as its regulating and distributing 
organ. Hence, it is natural to speak of the " heart " 
when alluding to whatever affects deeply and vitally the 
feelings, affections, emotions, or sentiments — not that it is 
intelligently conscious of emotion, but because it is the reci- 
pient and center of the quickest and deepest disturbance of 
the soul. 

The Change of Heart. 

CV. — Question : " Will you give a ' seeker for truth' an abridged 
but explicit definition ol what is called the change of heart, which is 
witnessed in Methodist religious excitements ? I have read consid- 
erable on the subject, but am yet at a loss to account for that electric 
thrill which pervades the whole being, and that joy and happiness, 
and love for all mankind, which is felt at this change. ,; 

Answer : A religious excitement is an excitement of 
faculties and feelings in the upper departments of the 
14 



158 ANSWERS TO QUESTIONS. 

mind, or brain. At such times the intellect is almost 
asleep. Indeed, an active and well-informed mind, in a 
healthy body, is never converted at a religious revival. The 
social feelings are frequently appealed to by the propagan- 
dist — such as the awful agony of mothers being parted 
from their beloved children at the "Judgment-seat of 
Christ " — and in connection therewith the religious sensi- 
bilities, which are exceedingly impressible in some persons, 
become extremely anxious for the friendship of God. 

As soon as you experience the conviction that such divine 
love is felt in heaven for you, that moment you are exalted to 
a high state of unselfish joy and praise. Instantly, or when 
the feeling that heaven has adopted you has fully possessed 
your affections and imagination, your whole soul is lifted 
and bathed by the magnetism of spiritual enthusiasm. 

In some natures such a " change " is as rapid as the 
influence of magnetism. Others, not easily magnetized in 
their religious faculties, remain incorrigible and " uncon- 
verted." The influence of magnetism on the religious 
organs is spiritualizing. The faculties sometimes become 
semi-clairvoyant, and sometimes the " convert " is ren- 
dered mediumistic — so much so as to attract spirits to 
superintend and augment the " change of heart." 

We do not object to these magnetic changes of heart, 
but to the surrendering of reason which is too common 
among new converts. The conversion is nothing but a 
temporary exaltation of the religious faculties. We advo- 
cate a like elevation of reason and intuition. 

Kind and Gentle Manners. 

CVI. — Question : " What is the new dispensation doctrine with 

regard to personal manners ? I have a particular reason for 

asking you this question." 

Answer : Our Manners Book is not written, unless we 
take the inscriptions of Nature on the spiritual heart. 



ARCHITECTURE OF REFORM MEETING-HOUSES. 159 

Society is teemiDg with vulgar-minded persons — some of 
them are parents — -who vitiate the sentiments of the young 
both by speech and example. 

The true woman is always a lady, as the true man is 
always manly and gentle ; but the vulgar person, though 
well dressed and decked with jewelry, is invariably cha- 
racterized by coarseness and selfishness. A true lady 
never imposes upon others' rights, either in society or at 
home. She is truthful, warm-hearted, gifted, refined, affec- 
tionate, poetical, and yearns for association with the higher 
order of human kind. The manly gentleman is open- 
hearted, noble-minded, large in generosity, just, reasonable, 
and companionable, either at home or among strangers. 
He is not less modest than the lady. 

The true person is one who lives consistently with his 
or her convictions ; but the spiritual person is known by 
the simple refinements with which life is conducted. The 
truly natural soul is regardless of the formal rules that 
are said to regulate polite society. Good manners may 
be taught, but only the truly refined will practice the 
ways of gentleness. If a gentleman resigns his seat at 
church or in a car for the benefit of a lady, she will, if a truly 
refined woman, pleasantly thank him for the kindly office, 
but the vulgar lady will accept the seat thanklessly and im- 
peratively, as mough she were entitled to it. The true man 
will never pollute the air with profane language, nor with 
tobacco, nor the home with examples of selfishness and 
injustice ; but a halo of happiness will soon appear in the 
habitation of the righteous gentle man. 

Architecture of Reform Meeting-Houses. 

C VII. — Question : " Churches here will not admit our Spiritual 
speakers. Hence the necessity of building. But we have no plan of 
construction. Have you any more progressive style for Public 
Meeting-houses than the plans generally adopted V 



160 ANSWERS TO QUESTIONS. 

Answer : Every intelligent and benevolent mind must 
regret and ignore the bigotry of sectarian selfishness. It 
is wholly at variance with that broad love of truth which 
expands in buds and blooms in flowers, and which worships 
God neither in Jerusalem nor in the mountains, but faith- 
fully in Spirit and in justice to all of every creed. If sec- 
tarians could but worship the Informing Presence-- -that is 
everywhere beautifully manifest in Nature — they would 
not close their doors to Speakers on the New Dispensation. 
They would not make it necessary — as they now do — that 
freer minds should expend money in the erection of more 
Meeting-houses, wherein the innovating and renovating 
and purifying influence of Spiritual truths may be dispensed 
to the multitude who have no sympathy with creeds and 
dogmas. We do not believe in the utility of building 
many more material Tabernacles. They are very expen- 
sive, and cannot be constructed substantially upon any 
very new architectural plan or principle. If possible, let 
Reformers purchase public halls already in existence, or 
obtain a lease and the use of churches for a definite pro- 
portion of the time ; and thus, if reasonable progress be 
made in attracting and unfolding minds out of ignorance 
and bigotry, the united friends may convert not only the 
people, but the material church, also, and remodel it to the 
gospel of eternal truth and glad tidings. 

But this method may not be practicable in old towns and 
cities where old theology is rich, and its adherents consoli- 
dated beyond the reach of Spiritual principles. If, then, 
no compromise in the use of a public edifice can be e Hoc ted, 
and if a Lecture-room is absolutely or even much needed, 
we would suggest simply that the style thereof be unos- 
tentatious and economical ; not quite square within ; no 
tolling bell ; but with a large dome, through the painted 



ARCHITECTURE OF REFORM MEETING-HOUSES. 161 

glass of which the light of Heaven may descend in softly 
blended hues ; no sectarian pens with locks, no fenced-up 
pews for sale ; but firmly built, well cushioned, and sta- 
tionary chairs ; let the floor be gradual in its upward 
inclination from the speaker's platform, and the chairs 
arranged apart on quarter-circle lines ; thus the audito- 
rium would be constructed somewhat on the horse-shoe 
magnetic principle — the best for a flow of sympathy between 
the people and the speaker ; between the two poles of this 
imaginary magnet, construct the Rostrum, a plain platform, 
of consistent dimensions, which should be provided with a 
perfectly symmetrical portable desk-table ; this can be 
fixed to the floor or removed in a few moments ; and in 
order to produce physical harmony between speaker 
and hearer, the lecturer's breast, while standing, should 
not be higher than the heads of those occupying the middle 
circle of chairs ; this will bring his (or her) beaming face, 
while in the act of discoursing, nearly on a level with the 
faces of those occupying the most remote seats ; by this 
arrangement all will be brought into sympathy of spirit 
mainly from the force of constructive circumstances; no 
galleries ; music to emanate from chosen singers (with 
whom the congregation might practice) from the anterior 
circle facing the rostrum. No architectural angles about 
the interior of the tabernacle to break the voice and 
impair hearing ; but niches at regular intervals for busts 
and statuary of noble men and women who have bravely 
" fought and bled in Freedom's cause " ; significant pic- 
tures and paintings to be suspended on the walls between 
the statues and figures — in short, if we were to be engaged 
in the construction of an edifice of this kind for the public, 
we would suggest a perfectly neat, economical, well- 
seated, well-lighted, well- ventilated, commodious Lyceum 

14* 



162 ANSWERS TO QUESTIONS. 

structure, in which the living good and inspired of the 
Age might explain and vindicate the laws of Reason and 
the problems of eternal progression. 

% Motive -Power of the Sects. 

CVIII. — Question : " Will you please give me some idea of what 
constitutes the motive-power of Sectarianism ? " 

Answer : There are a large number and variety of 

influences, both external and moral, which conspire to build 

up and sustain Sectarianism. We will mention only a few : 

1. At first a few persons, rallying about the central 
Idea of some theologian, organize themselves into a " reli- 
gious body." Appealing to their acquaintances, with 
extraordinary fearlessness and earnestness, they induce 
many well-meaning men to join them. Thus a " Church " 
is founded, and a minister is established to break the bread 
of life to the flock. These earnest men, with their not less 
faithful pastor, build the foundations of a sect. 

2. The second motive-power is the sincere Fear expe- 
rienced by ignorant and devout minds. The Church is 
supposed to be to the " Devil " what a horse-shoe nailed 
over the door of a dwelling is to " witches." In this 
branch of your question a thousand minor influences are at 
work, by which persons are induced to identify themselves 
with a sect. 

3. The third cause of church-building is commercial. 
Men of property give freely and largely to get a handsome 
edifice erected in the vicinity of their "corner lots." In 
western States, as formerly in the East, it is common for 
« moneyed men " to subscribe toward the construction of 
any sectarian establishment that will enhance the value of 
their possessions. They think " there is gain in godliness." 

4. A fourth motive-power is social. The ladies 
and children, as well as the unthinking portion of the 



MOTIYE -POWER OF THE SECTS. 163 

men, of every community, are exceedingly fond of Sabbath- 
day parades. In many villages the meeting-house is the 
only place of " good and acceptable " diversion from the 
corroding cares of family and property. Many persons 
extract a sort of amusement from the personal appearances 
of a congregation. The pure social element is a powerful 
tie in religious assemblages. 

5. The desire to do good, and to lend a helping hand 
to those who are regarded as not in the " fold of Christ," 
is another power of cohesion in a church. There is a vast 
amount of very fine sentiment and of pure philanthropy dis- 
tributed through sectarian organizations. Some of the 
most generous minds on earth are kept in churches solely 
because of the opportunity it furnishes them to express 
their benevolent feelings in a popular and conspicuous way. 

But perhaps you meant to inquire more particularly. 
If so, our answer thus far has not given satisfaction. You 
know there are several kinds of motive-powers. There is 
(1) water-power, (2) wind-power, (3) steam-power, (4) 
caloric-power, (5) screw-power, (6) lever-power, (7) horse- 
power, and so forth ; and now the question is, " Which of 
the motive-forces named is most used by the sectarian 
organizations ? " We are disposed to reply that the Pres- 
byterian establishment is run by screw-power ; the Methodist 
Church by wind-power; the Baptist Church by water-power; 
the Congregational Church by steam-power; the Roman 
Catholic Church by lever-power; the Mormon Church by 
horse-power ; and all « orthodox " establishments are 
friendly to the caloric-power, inasmuch as the presence of 
heat in the nether realm is regarded favorably by their most 
influential members. The Universalis^, Unitarians, Qua- 
kers, &c, are working hard to introduce new motive-powers, 
with but limited success. Love-power, the power of truth, 



164 ANSWERS TO QUESTIONS. 

and the power of intellect, are not yet classed among "the 
powers that be." 

The following is the latest estimate of the. numbers of 
the various religious sects existing at present in the world: 
Christians, 335,000,000; Jews, 5,000,0000 ; of various Asi- 
atic creeds, 600,000,000; Mahommedans, 160,000,000; 
Polytheists, 200,000,000. Of the Christians, 170,000,000 
are Catholics, 80,000,000 Protestants, and 76,000,000 of 
the Greek Church. 

The Doctrines of Jesus. 

CIX. — Question : " I would be glad if you will tell me whether 
you are an advocate of the principles of Jesus Christ. Some tell me 
that you discard the doctrines of Christ. If so, I want to know it, for 
I have been trying to defend your doctrines." 

Answer : According to our inspiration on the nature 
and attributes of a Principle, it is impossible that any one 
person or angel, or that any conceivable aggregation of 
persons or angels, should ever become its perfect incarnation. 
Persons may express and daily manifest only so much of a 
Principle as they are capacitated to contain and embody ; 
but the shape or form of such expression, will, in all cases, 
resemble the individual's peculiar organization. Thus, for 
example, twelve persons may be moved and actuated by 
the Principle of Justice, or by the Principle of Fraternal 
Love, but there will be twelve forms, and not one form, of 
expressing it ; and, as a moral and philosophical conse- 
quence, it would be exceedingly narrow and unreasonable, 
though popular and conservative, to rally around one of the 
twelve as a perfect embodiment, and thenceforth to pro- 
claim his individual merits *and doctrines as the only 
infallible rule of faith and practice. And yet, as is some- 
times the case, a particular person may manifest the Prin- 
ciple more perfectly than hundreds or thousands of his 



ORIGIN OF LOVE TO MAN. 165 

fellow-inen ; whereupon we say, that instead of worship- 
ing and deifying him or her as the favorite of the highest 
heaven, it is wise and profitable to regard such personage 
as a " bow of promise " to the rest of humanity, indicating 
what is possible to all by like obedience and completeness. 

We therefore advocate and worship Principles, not 
Persons. And yet we involuntarily love and reverence 
Persons in proportion as they approximate in daily life to 
the perfection of Spiritual Principles. 

We believe that " Christ " was and is a central Prin- 
ciple of divine Love — impersonal, universal, unchangeable. 
It obtains an expression or an incarnation in your every 
pure act of fraternal affection. This Love-principle is 
anointed and christened of God in the inmost of every 
human soul. He who becomes inspired and baptized in the 
divine spirit of Truth, who stands pledged immovably to 
Justice between man and man, is infilled with the spirit of 
« Christ." 

Jesus, on the contrary, was a man— one who lived in 
daily harmony with the Fraternal Principle of Love — and 
is valuable to the race chiefly as an exemplar. But the 
Principle, not the man, is our Savior. 

Origin of Love to Man. 

CX. — Question : " My immediate friends, all members of the 
Presbyterian Church, say that the idea of love to enemies originated 
with Christ, the Son of God. Can you inform me whether the frater- 
nal sentiment was inculcated by any person before Jesus Christ? " 

Answer : It is a matter of historical certainty that the 
principle of love, even toward all men, was inculcated 
hundreds of years before Jesi^ or the era of Christianity. 
Confucius, Pythagoras, Socrates, Philo, and many other 
moralists and semi-Stoics, expressed their intense appreci- 
ation of the principles of humanity, which is universal love. 



166 ANSWERS TO QUESTIONS. 

Christianity, as an essence, is built upon the spiritual 
consciousness of universal mankind. The humanitarian 
principle was evolved by the Greek culture of moralism 
and philosophy. From them the Jews imbibed something 
of universal love, so that Philo, a learned Jew, who went 
as a deputation before Caligula, describes and celebrates 
love to all men as the highest virtue. The learned Greeks 
and Romans held to the extinction of national differences 
upon the idea of universal love and philanthropic for- 
bearance. 

It was a central doctrine with the Stoics, that man was 
not born for his own sake, but for the sake and benefit of 
others. Thus Seneca, a so-called " heathen " philosopher, 
opposes political force and patriotic narrowness, and 
urgently advocates the innate principle of love, as the best 
remedy for unjust differences and inequalities between 
ruler and subject, master and slave. And you will remem- 
ber the tranquil Emperor Antoninus, a heathen ruler in 
the old world's most mighty empire. He enjoined upon al] 
the exercise of love toward all — especially did he teach by 
word and government, as far as it were possible, the 
doctrine of love, clemency, and humanity toward the down- 
trodden, enslaved, and malignant — in short, he believed in 
and advocated " love of enemies " as a principle of spiritual 
virtue, and was for these reasons called " Pius." 

We sincerely pray that, in due time, your " immediate 
friends " will see that the Divine Mind is universally mani- 
fested both in Matter and in Man. 

The Advent of Christ's Kingdom. 

CXI. — Question: " Not understanding your views, I beg to inquire 
what you teach in regard to the approach of the millennium. Do you 
believe that the time is at hand when the Son of Man shall come in 
his glory, and all the holy angels with him ? Is the time fast 
approaching when Christ shall sit upon his throne for the dispensing 
of justice to mankind ? " 



THE ADVENT OF CHRIST S KINGDOM. ]67 

Answer : We do not believe in the impossible and 
absurd ; therefore we do not believe in the miraculous and 
supernatural. We do not believe that a house can stand 
upon a foundation of nothing ; therefore we do not believe 
that the Son of Man will come on the wings of a miracle. 

In the first century the Christians made a merit of 
despisiug everything external and worldly. They were 
exceedingly fond of postponing many questions of truth and 
justice, in expectation of the sudden reappearance of the 
Son of Man, whereupon the era of peace and righteousnes 
would quickly spread in the earth. Eighteen hundred 
years have departed since those primitive believers pro- 
claimed their faith, and the world's history testifies that 
the first Christians were mistaken : that the Son of Man is 
no miraculous personage : and that the millennium is no 
supernatural development of the heavenly kingdom. 

But human intuitions are still faithful to the eternal 
truth. They still believe in the Advent of the Son of Man, 
and in the expansion of the heavenly state over the earth. 
They believe steadfastly and unquestioningly in both ; 
therefore men advocate them, and work in various ways to 
speed their coming. 

By the words "Son of Man," we understand, divin*; 
love ; by the terms " Heavenly v Kingdom," we get a con- 
ception Of DIVINE HARMONY. 

Judging from the present condition of mankind, and by 
all history, the advent of neither will be sudden ; and in 
the light of philosophical principles, they cannot come at 
once to all men. Unreasoning Christians believe super- 
stitiously in the speedy approach of " something." And 
Christian Spiritualists accept about what is believed by 
those Christians who do not, dare not, or cannot exercise 
their reason. The world receives but little aid from such 



168 ANSWERS TO QUESTIONS. 

believers, and the Son of Man and the Heavenly Kingdom 
still less. 

What is theology ? Theology is the people's highest 
theoretical statement. What is religion ? Religion is the 
people's highest expression of piety. What is morality ? 
Morality is the people's highest practical life. To sum up : 
Theology is theory ; religion is sentiment ; morality is 
practice. The laws and statutes of a people are the 
people's highest ideas of theology, religion, and morality; 
and the political and national life of a people are the 
people's actual practical approach to the received theology, 
religion, and morality. 

With this scale of measurement let us go out into civil- 
ization, and ascertain by it how much there is of divine 
love (" Son of Man,' 1 ) and how much of divine harmony, 
("The Heavenly Kingdom.") 

By their works ye shall know them. Scan the life of 
the American people. What is their highest theoretic 
statement? (We speak not of the few, but of the millions.) 
The theology of America is arbitrary, supernatural, unrea- 
sonable, impossible. It has an absurd heaven of eternal 
psalm-singing idleness, as a place of reward for all who 
believe in " Christ and him crucified ; " beneath, it has an 
over-crowded and poorly-ventilated hell of eternal groans 
as a 'punishment for all who do not believe in being washed 
in the blood of the Lamb. If a wicked man, even at the 
last moment before death, avows his belief in this theology, 
the minister will certify that the sinner has gone to the 
abodes of blessedness. On the other hand, if a morally 
good man should live and die a disbeliever in this theology, 
the orthodox authorities consign him to the under-world of 
eternal suffering. And such is the highest theological 



THE ADVENT OF CHRIST'S KINGDOM. 169 

statement of the millions of civilized and highly-enlightened 
America!) 

Now what is the highest sentiment, the piety, the reli- 
gion of the American millions ? It is the strictest atten- 
tion to the rites and rituals, to the sacred ceremonies and 
stated services of the established ecclesiastical system. 
All churches, of whatever creed or denomination, have but 
one test of vital piety, in substance as follows : (1) Habit- 
ual Bible-reading ; (2) family prayer night and morning ; 
(3) grace before meals ; (4) attendance upon public service : 
(5) long-facedness in the presence of sinners ; (6) disbelief 
of Spiritualism ; (7) indifference to the teachings of Science 
and Philosophy ; (8) unqualified repudiation of everything 
like common sense in religion. This, we think, is the " sum 
and substance " of American piety — the highest expression 
of the people's religious sentiment. 

Lastly, what is the practical, actual, living expression 
of the people's morality ? Is it justice between man and 
man ? Is it equal rights ? Are the poor helped out of 
their poverty ? Are the enslaved rescued from their sla- 
very ? Are the sorrow-stricken in the dust upraised by 
men of money and of power ? Is mind higher than mat- 
ter in the practical conduct of the people ? Do men do to 
others as they would have others do to them ? Benevo- 
lence, philanthrophy, love, justice, righteousness — do the 
people work for the development of these divine attributes ? 

The Son of Man cannot be quickly revealed in a world 
so youthful as this, on a planet whose inhabitants have but 
glimpses of heavenly principles. The theology, the religion, 
and the morality of the people, are not yet free of igno- 
rance and barbarism. The physical globe is yet very 
young ; its population is also young. Hence the 

rapid advent of spiritual manhood, moral svmmetry, and 
15 



170 ANSWERS TO QUESTIONS. 

social harmony, is impossible. We believe that the " Son 
of Man " has come in every person who is spiritually born 
out of envy and hate into Divine Love, which is pure and 
unselfish, seeing and seeking only the good and happiness of 
its object. We also believe that the " Heavenly Kingdom " 
comes in every man's soul when he outgrows strife, selfish- 
ness, and passion, and steps upon the high table-land of 
peace, charity, and wisdom. 

It is the office of every true reformer, every Spiritualist, 
every mind of ideas, to hasten the day of such peace and 
righteousness. 

The Final Triumph of Truth. 

CXII. — Question : " Will thee be so kind as to inform me impres- 
sionally what are the ' signs of the times ; in regard to the triumph 
of spiritual truth ? ; ' 

Answer : The spiritual signs are full of promise. This 
is the most wonderful period in the world's human progress. 
From the mute shell-fish gasping on the open shore, to 
celestial minds in the gorgeous realms of infinity — from the 
lowest musclemen on earth to the highest beings of light 
and love — the cause of Progress, of Agitation, of Aston- 
ishment, of Disintegration, of Independence, of Brother- 
hood, and of Happiness, will operate with a mighty and 
irresistible force. 

Our heavenly brethren know what things are needful 
for all mankind. If ye, being selfish and undeveloped, 
"know how to give good gifts to your children," how 
much more shall your Father, which is in all Nature. 

The whole world is moving toward redemption. The 
distracted nations, under the blessings of higher spheres, 
shall be delivered from the bondage of stupendous igno- 
rance ; they shall be gathered together " into the glorious 
liberty " of the children of eternal truth and good. And 



THE FINAL TRIUMPH OF TRUTH. 171 

all this will be accomplished through the pure wisdom of 
divine Love. It is the only omnipotent spirit. 

" Mightier far 
Than strength of nerve or sinew, or the sway 
Of magic, potent over sun and stars — 
Is Love." 

And yet, friendly reader, do not understand us as 
teaching anything as possible beyond the established laws 
.of the spiritual universe. 

Mistaking spiritual for literal truth, is a very common 
error, and one easy to make. " Ship Zion " has weighed 
anchor in the ideal sea of many minds. The sentimental reli- 
gion of a people is the people's sacred poetry. Miracles 
interest the multitude, and literalized poetry is food for 
undeveloped sentiment. John Bunyan's pilgrimage is inter- 
esting to children, because its descriptions impress the 
imagination with all the distinctness of literal reality. So 
the Jews receive the Kingdom of Heaven in a literal sense. 

They think that it is, or will be, a golden city. Golden 
gates and streets — splendid palaces and shining temples of 
immortal beauty — a new Jerusalem in reality. But Chris- 
tians have greatly etherealized and spiritualized, and newly 
interpreted, the early conceptions ; so that, to the modern 
Jew, there is no solid truth for him to rest his soul 
upon, save in the revelations of Moses and the prophets. 

But the truth lies between these two extremes. We 
believe in a land beyond the grave. We too have a ship 
Zion, sailing on the bounding billows. Her timbers, ribs, 
decks, knees, keel, masts, arms, spars, rigging, and helm, 
are strong, and stern, and tough ; so that the rudest gale, 
the longest storm, the roughest billows raving in the temp- 
est, can neither break nor bend her from the settled course. 
Her name is " Harmony." Our bold, true, gallant captain 



172 ANSWERS TO QUESTIONS. 

is Reason. We point due centerward. Our port and 
destination is Truth. The freight is Humanity. Spirits 
and angels are the crew that furl and unfurl her sheets in 
obedience to the captain's orders. Will the reader embark 
as a hand on this " Zion ? " Will he assist in the Progress 
of the whole world ? 

The Doctrine of Correspondences. 

CXIII. — Question : " Can you inform me, in brief, precisely what 
Swedenborg meant by the term "Correspondence ? v 

Answer : Swedenborg declares that the " Word is 
written by mere correspondences," and teaches that "the 
science of Correspondences is the Key to the spiritual 
sense of the Word." The doctrine, therefore, is this: 
Every natural object or historic event mentioned by the 
Scripture writers corresponds to or holds something spirit- 
ual, which is wholly different from what the common mind 
would gather by reading the Word in its external language. 
For example : A mountain corresponds to an elevated state 
of love or charity; light corresponds to truth; darkness 
corresponds to falsity ; Jire, to love, either good or evil ; 
the eye corresponds to the understanding or the power of 
intellectual discernment ; a lion corresponds to the power 
of truth, and so on throughout. 

The foregoing examples will suffice. As you did not 
seek our impressions concerning the tenableness or value of 
the " Doctrine of Correspondences," you will not be 
disappointed to find that we omit to speak on those points 
in this response. 

It may be of service, however, to say a word respect- 
ing the philosophy of correspondential writing. Sweden- 
borg discovered and taught that the ancients wrote in the 
symbolic or correspondential style. He found out by 
inspiration what the most learned hierologists have since 



THE DOCTRINE OF CORRESPONDENCES. 173 

demonstrated fully, that one of the leading modes of 
writing in ancient times was to put the effect for the sup- 
posed cause, which is the principle and philosophy of 
Correspondences according to S wedenborg and his followers. 
That is to say, natural objects and historic events are the 
effects of internal or spiritual causes; but, in speaking of 
the causes, the writers would employ words descriptive 
only of the effects. Thus, instead of saying " love " the 
writer would use the term fire; instead of saying " inno- 
cence," the penman would write lamb ; and the consequence 
is, that external and unenlightened Christians, and Bible- 
readers generally, make the great mistake of taking literally 
what was originally meant to be understood only in a spi- 
ritual or correspondential sense. Hence, as the Sweden- 
borgians declare, the natural mind is perplexed and 
disgusted with the one hundred and forty-four contradictory 
relations to be found in the external reading of the Word. 
Whereas, if such minds would but read the Bible with 
.Swedenborg's remarkable " Science of Correspondences," 
as a Key to the internal or spiritual sense, the whole vol- 
ume would instantly be transformed into a most consistent 
and harmonious revelation of eternal truth — of the 
greatest moment to the millions of earth. 

What value we attach to the authoritative writings of 
Swedenborg is fully stated in third volume of the Harmonia. 

Most words have the most simple and literal meanings. 
Spirit originally signified "wind." If you read "holiness" 
with its original meaning, you will think of " wholeness." 
In like manner the word " heaven " signified at first noth- 
ing more than the bending sky with its " up-heaven " 
appearance, or the "firmament" which word the early 
writers employed to signify a "frame-work " in which the 

" handiwork " of Jehovah was manifested. 
15* 



174 ANSWERS TO QUESTIONS. 

Language is an unalterable principle of the human 

mind, but the forms of expression, orthography, and signi- 

ficancy of words, are arbitrary and changeable. Men 

have utterly changed the meaning of certain words in 

common use, and thus, with the same phraseology, men 

differ as widely as they do in politics and religion. Hence 

we affirm that nine-tenths of human discord in common life 

arises from wrong constructions put upon language or words 

which the tongue thoughtlessly rolls off from force of habit. 

People many times mean much more and far better than 

their half-formed words imply, if rigidly construed. 

Uses of Internal Language. 

CXIV. — Question : " What is the use of language? Or, rather, 
I would ask, do spirits use words to express their thoughts, as we do ? ;; 

Answer : It is impossible to think without words. Try 
it for a moment. Though it is true that thought must pre- 
cede language, in the operation of the mind, yet it amounts 
to nothing unless clothed in words. Talleyrand was of the 
opinion that language was made to " conceal our thoughts," 
not to reveal or express them, but human experience has 
established the essential importance of words to thoughts. 
Feeling is not fond of words. The soul's choicest senti- 
ments refuse the incarcerations of grammar and verbiage. 
But the intellect can do nothing grand and worthy without 
the presence of appropriate phraseology. The origin of 
language is coeval with the origin of thought. Fix the 
date when the first man evolved his first thought, and you 
get the history of the origin of language. But feeling, 
inspiration, sentiment, antedate the natal day of words. 
From all this the inference may be justly drawn, that spi- 
rits, when living and dwelling together in sweetest friend- 
ship and love, do not employ words as means of intercourse. 
But when they wish to impart thoughts to one another, 



FAITH IN RELATION TO KNOWLEDGE. 175 

then the law of expression compels the use of language. 
They are not transparent to each other unless they particu- 
larly desire to be, and hence it is necessary for them to 
employ words to convey meanings. 

Faith in Relation to Knowledge. 

CXV. — Question : " Which, in your opinion, is the highest, Faith 

or Knowledge ? " 

Answer: Such is the progressive constitution of the 
mind of man, that the best, the highest, and the most 
enduring, are the longest in appearing and the slowest in 
ripening up to perfection and maturity. Human Spiritual 
consciousness, without experience and knowledge, is an ocean 
of boundless superstition. 

" Superstition " is a word derived from two Latin roots 
— super, signifying over or above, and sto, to stand — being 
the first term used in theology to designate unbounded 
" faith " (without knowledge) in the direct action of 
unknown gods, and of supernatural or incomprehensible 
beings, upon the life and destiny of individuals. 

The limitations and extravagancies of man's primitive 
and undisciplined faith mark the darkest pages in the 
history of his undulatory civilization. The hidden fires of 
cruelty break forth from every sectarian volcano. Nations 
have slaughtered nations to vindicate " faith," and the 
history of blind belief, even when its objects were insepa- 
rable from the holiest truths, is a history of bloodshed and 
fanaticism. But when "faith" is a legitimate child of 
knowledge, when belief rests upon a purely spiritual or 
wisdom basis, and grows on the tree of intelligence, as 
intelligence grows upon the tree of sensation and life, it 
then adorns the whole mind with immortal glory and 
honor. Physical and Spiritual knowledge, being the 
highest and best, is the slowest in corning to maturity. 



176 ANSWERS TO QUESTIONS. 

Martin Luther was a great stickler for " faith." 
Zwinglius, like Luther, differed from the Roman Catholics 
of his time on many points. He was also, in many things, 
far less superstitious than Luther, who, on the subject of 
eating bread and drinking wine, entertained the notion of 
Christ's actual bodily presence. He held for example, that 
although this transubstantiation was externally an illusion, 
yet, internally, it was the greatest triumph of the virtue of 
" faith " to believe that the illusion was no illusion, but 
absolutely and mystically real. Zwinglius, on the other 
hand, urged that the Lord's Supper was only of subjective 
significance to the partaker, depending wholly upon faith, 
as a sign is naturally different and separate from the thing 
signified. 

Thus you perceive how men differ on the importance of 
faith. But we, too, entertain great faith. We believe that 
the biblical expression " Sun of Righteousness " originated 
in the oriental hemisphere, but yet embodies a glorious 
future truth. All intelligent mythologies are based upon 
a recognition of the radical principles of man's spiritual 
constitution. The graceful metamorphoses of Ovid, no 
less than the mystic wonders and super naturalisms set forth 
in writings of more ancient poets, foreshadow the hidden 
realities of human nature. But here is our translation of 
the passage : When the whole human consciousness shall 
have unfolded and asserted itself, and shall begin, through 
scientific knowledge and Harmonial Philosophy, to reign 
triumphant over the social or moral world, then " The Sun 
of Righteousness " (i. e. pure Reason,) will arise, like a 
new revelation of immortal effulgence — " with healing in 
its wings." We have ic reason for the hope " that such 
faith inspires. 



WHAT IS AN OPTIMIST ? 177 

The Virtue of Asceticism. 

CXYL — Question : " What is meant by the term ' Asceticism ? ' 
Who are Ascetics in this country ? " 

Answer: An Ascetic is one who delights in the prac- 
tice or virtue of self-denial. Asceticism involves the 
principle of temporal and physical sacrifice. Hence there 
is truth in it, but the misapplication of the principle is 
common in all religions. It began with the ancient races, 
who imagined jealousy and anger as passions, in their gods. 

All divinities were supposed to be easily offended, and 
could be appeased and satisfied only by individual self- 
imposed humiliations and sacrifices. The Jews were 
ascetic, to some extent, and practiced the virtue at 
times. They offered sacrifices of animals, of human beings, 
and sometimes of whole nations (vide the destruction of the 
Canaanites,) to propitiate a jealous and angry God. All 
savage nations mispractice the ascetic principle of self- 
denial and sacrifice. 

Christians recognize the justice of God in the sacrifice 
of his own Son — to satisfy the requirements of the offended 
moral law which was self-instituted — hence, nearly all 
Bible believers are worshipers at the blood-stained altar 
of human sacrifice and of ancient asceticism. The more 
refined forms of this practice are confined to the stiff and 
grim sects of Protestantism. The Quaker frowns down 
music ; the Shaker, marriage ; the Presbyterian, mirth : 
the Methodist, science ; and all sects combine to restrain 
the growth of Common Sense. 

What is an Optimist? 

CXVII. — Question : " I do not understand what constitutes the 
creed of an Optimist. . . . Will you define the faith ? ;; 

Answer: An Optimist is one who believes that all 
events — good, bad, evil, devilish, or indifferent — are 



178 ANSWERS TO QUESTIONS. 

ordered for the best good of all God's creatures. Such 
persons have the happiness to believe that even the evil of the 
world is a divine agent exerted by the Father for the good 
of his children. 

There are passages in the Bible that teach Optimism. 
For example : " I (the Lord) have created the waster 
to destroy." Isa. liv. 16. Again: " I form the light 
and create darkness ; I make peace (or good) and create 
ev il • — 1 9 the Lord, do all these things." Isa. xlv. 6, 7. And 
Job asks, " We receive good at the hand of the Lord, shall 
we not [also] receive evil? " — Job. ch. ii., v. 13. In the 
3d chapter of Amos, 6 th verse, we read : " Shall there be 
evil in a city and the Lord hath not done it ? " The writer 
of Proverbs (chap. xvi. v. 4) says : The Lord hath made 
even the wicked for the day [or doing] of evil."" All this 
may be properly termed " Optimism." If you believe the 
Bible (every word of it) you must be an Optimist. The 
poet Cowper said — 

" Happy the man who sees a God employ'd 
In all the good and ill that checkers life ; 
Resolving all events, with their effects 
And manifold results, into the will 
And arbitration wise of the Supreme." 

But you should remember that the Bible is extremely 
contradictory on the subject of wine, drunkenness, &c. 
For example, (see Deut. xiv : 26,) "Thou shalt bestow thy 
money for . . . wine or for strong drink." But this privilege 
is discountenanced in another place (see Prov. xxiii : 29,) 
in these words : " Who hath woe — sorrow — contentions — 
babbling ? . . . They that tarry long at the wine. Look 
not upon the wine when it is red .... for at last it 
biteth like a serpent and stingeth like an adder." Yet in 
the same book (Prov. xxxi : 6,) we read, " Give strong 
drink to him that is ready to perish, and wine unto those 



AGE OF THE RACE. 179 

that be of heavy hearts. Let him drink and forget his 
poverty, and remember his misery no more." 

Age of the Race. 

C XVIII. — Question : " * In six days the Lord made heaven and 
earth. ; Do you infer from this that the globe on which we live is 
more than 6,000 years old? .... Were the first pair more perfect than 
people now living ? ;; 

Answer: In 1850 we declared that Science was rap- 
idly invalidating and overthrowing the opinions of Chris- 
tians. The cry of " infidel, infidel," was raised at once, 
and boys re-echoed the hackneyed word in public streets. 
But now we have with us almost all the scientific minds in 
this progressive country. Prof. Agassiz, in speaking of 
human remains found in the limestone of Florida, (See 
Types of Mankind, p. 352,) says : " There still remain ten 
thousand years, during which it should be admitted that the 
main land was inhabited by man." 

In replying to your second question, wo remark that 
whatever is right and authoritative derives its sanction and 
power, not from popular opinion or statute law, but from 
the true order and harmoniousness of the universe. Divine 
revelations, so called, are nothing unless they coincide with 
the teachings of Nature, whence such revelations derive, 
whatever of truth and authority they may inherently pos- 
sess. The teachings of Nature are explicit to this point, 
that the " first man " was born just as the first child in 
any family is born, {while exceedingly young,) and that he 
was not "created" in a perfect state of intellectual 
development, but commenced the journey of life crowned 
with every glorious endowment, yet clothed with ignorance 
or inexperience. 

Are the Laws of Nature Divine ? 

CXIX. — Question: " I understand Nature to be simply a means' 
or medium, provided by the Creator to carry out his wise and benevo- 



180 ANSWERS TO QUESTIONS. 

lent designs, and that every law of Nature is as much a law of God 
as any relating immediately to moral or spiritual things ; and that 
they who violate the laws which relate to our temporal nature, are 
guilty of violating the laws ol God. It seems very clear that all who 
pass into the spirit state must first have a being here, and that an 
existence here is secured only by compliance with God 7 s laws through 
Nature. I have noticed that when any of God's laws are complied 
with agreeably to his design, the result is good ; and that when any- 
thing is carried beyond its proper use, it becomes injurious — that is, 
a good carried to excess becomes an evil. Does not this show the 
wisdom and goodness of the Creator V 

Answer : There is a large world of unprofitable con- 
troversy based on the untenable belief that there is an 
essential difference between God-life and the life of Na- 
ture. We can discern no substantial reason for such dis- 
tinction. It is true that mankind have, from the first, 
observed a difference between the planes on which the laws 
and operative vitality of God are unchangeably manifested. 
Consequently, a corresponding classification has been made 
by early metaphysicians, philosophers, and Christians. 
For example : It is seen that our bodily organs perform 
certain functions, and metaphysicians have, like physicians, 
attributed such operations to the constant presence of a 
physiological law, which is never regarded as divine as a 
moral principle. In this way the world has slowly grown 
into a " false and foolish notion." Learned men are accus- 
tomed to speak lightly and irreverently of Attraction, 
Repulsion, the Chemical Law, Mechanics, &c, as though 
such laws are not the very life and laws of Deity, as they 
are. It is not believed that moral laws are inherent and 
constitutional with matter and mind. 

But in contradistinction to all this, we discern and 
teach what we term " the unity of truth." In other words, 
that there is no difference in the quality of the divine 
Spirit, " wherever found," whether in the stones or among 
stars ; that the same Supernal Mind lives in mechanics as 



ARE THE LAWS OF NATURE DIVINE? 181 

in morals, in body as in soul, in matter as in mind, differing 
only and merely in the quantity, extent, and degree of its 
manifestations. The higher we ascend in the scale of the 
universe, the more fine, the more beautiful, the more har- 
monial and heavenly, are the manifestations of the eternal 
Soul. And that mind is most expanded and spiritualized 
in his thoughts and feelings, who sees " God in every- 
thing." That law which holds two particles together in a 
mineral compound is just as sacred and holy as the new 
commandment, i; that ye love one another" — with this dif- 
ference only, that on the latter plane the Infinite Spirit is 
more finely, lovingly, and beautifully manifested. The 
God of Sunday is also the God of Monday — or, in different 
language, the life of material bodies is just as holy and 
divine as the inspiration of sacred books — God being as 
" perfect in hair as heart," as pure, as perfect in the heart 
of a fish as in the life of an angel. The higher we ascend, 
the more full and complete the exhibition. 

It cannot be said, in philosophical language, that 
Nature is the "medium" for the manifestation of God. 
This statement implies that there was a " time " when the 
physical universe did not exist ; that once there was noth- 
ing but God ; that, when the hour arrived for expression, 
he called the " medium " (Nature,) out of nothing into 
existence. This doctrine is not taught by anything in the 
universe. (Of course we except in this sweeping remark 
all books and bibles which inculcate Oriental tales concern- 
ing theogony and cosmogony.) The physical universe 
inculcates a totally different lesson. No chemist can dis- 
solve matter until it is refined out of existence. Substances 
may be converted into fluids, fluids into ethers, ethers into 
their original elements ; but here the work of dispersion 

or destruction ends, for it is impossible that something 
16 



182 ANSWERS TO QUESTIONS. 

should be pressed back and transformed into nothing. And 
why ? Because nothing is not the source from which flowed 
the physical universe. This is the lesson of Nature. 

Hence we cannot truthfully and knowingly affirm that 
God originally called matter into existence to serve as a 
" medium " for the manifestation of his otherwise hidden 
attributes. But we can affirm that Nature is the compeer 
and companion of God — the feminine side of a perfect con- 
jugal union — coextensive, inter-intelligent, copartners in all 
departments of life and animation, the two halves of a 
perfect stupendous whole. 

"The unity of truth" means all this, and infinitely 
more — it means also that he who lives unfaithful to any 
one law of matter, is to that extent, and in that department, 
unfaithful to the laws of the Divine Mind. There is, 
therefore, no such thing as a sinless sick man ; no harmony 
with God in the mechanic who disobeys a mechanical law; 
because, in the language of inspiration, God is everywhere 
— is all in all. 

The Law of Compensation. 

CXX. — Question : " Is there in Nature a Law of Compensation 
as undeviating as all the natural laws are ? For instance : It is a law 
of Nature that if any person should hold his hand in the fire, it would 
be burnt. Now, the question I ask is this : If any person does a will- 
ful injury to another, is there a law of compensation, the operation 
of which will be as sure to react upon the wrong-doer, as if a person 
should put his hand in the fire he would certainly be burnt ? ?; 

Answer : We affirm that there is an unalterable and 
universal law of compensation— a system of natural 
rewards and punishments — which, if it could be made 
philosophically clear, would very widely affect the actions, 
and even the thoughts, of mankind. 

In society it is not unusual for one man to thrive and 

grow rich at the expense of those who deal with him. He 
16 



THE LAW OF COMPENSATION. 183 

accumulates a large fortune, enjoys the luxuries of a home, 
and dies " one of the most respected and wealthy of citi- 
zens." But look at the inmost of that man. He is really 
a spiritual beggar, a miserable mendicant, and dies t; the 
poorest man in town." Poverty of spirit — hungering in 
the spirit world for bread he neglected to eat on earth, 
and thirsting for the waters of truth which he would not 
drink during his rudiment al life. " Blessed are the poor 
in spirit," when their poverty is the result of causes and 
circumstances not within their control : but woe to the spi- 
rit of that man who neglected to eat and drink at the 
table of Truth, which is spread out over all the earth and 
through the starry firmament. 

In morals, as in mechanics, i; action and reaction are 
equal," or nearly so, and thus it is that men get what they 
give — reap what they sow — the legitimate fruit of their 
actions, if not in this world, then as surely and fully in 
that inner life which succeeds the present. 

A man is punished invariably in accordance with the 
nature and magnitude of his offenses, and the same man is 
rewarded with success and happiness in accordance with 
his obedience to right laws and conditions. It is not an 
uncommon thing for a merchant to be successful just so far 
as he obeys the laws of business, and unsuccessful and 
miserable just so far as he violates the laws of life and 
health. An agriculturist may violate laws regulating the 
seasons of seed-time and harvest, and sparse crops will 
surely result to him, although he may attend church every 
Sunday, and be a very exemplary citizen. On the other 
hand, a judicious farmer, one who works his land in accord- 
ance with the established laws of vegetation, will obtain 
an abundance and be prosperous ; but if he neglect to 
obey, or should he violate any of the laws of his social, 



184 ANSWERS TO QUESTIONS. 

intellectual, or moral nature, he will be impoverished, and 
unsuccessful, and punished to the same extent. No man is 
ever morally punished for a purely physical violation, 
neither is he commercially punished for a moral violation, 
but in all cases is he made to suffer in that particular place 
and part wherein he deviated from the requisitions of the 
undeviating law. 

So of a Nation. The law of compensation is operating- 
very visibly in America. When our forefathers and fore- 
mothers established the Constitution of the United States, 
they did not exclude and preclude the practice of enslaving 
the bodies and souls of a weaker race, and the consequences 
of that one overwhelming evil are now visited upon the entire 
country. We are getting what we have given. We have 
given national stripes to the weaker race, and as a result 
of the wrong, we are losing our national stars. At the 
same time we have been prosperous in every department 
where we have not violated the laws that governed it. In 
commerce, in free public institutions, in the arts and 
sciences, in mental freedom and education, we have been 
prosperous because we have not gone radically counter 
to the conditions and laws by which such efforts for human 
good are regulated. But in that great national error, 
behold we are receiving a national punishment. Because 
we have for centuries been oppressing and brutalizing a 
weaker race, we shall come very near the verge of national 
shipwreck and annihilation ; for the law of compensation 
is now making imperative demands upon the very vitals of 
the millions who have perpetuated the unpardonable evil. 

Every individual, also, who suffers wrong, or who does 
an evil deed, is, sooner or later, called to a strict account, 
and will be subjected to a corresponding amount of- reward 
and punishment. This divine law is universal, and from 



THE USE AND ABUSE OF EVIL. 185 

its legitimate operations there is no scheme of escape, no 
vicarious atonement. 

Progression is the path of deliverance, and blessed is 
he who walketh in it. 

The Use and Abuse of Evil. 

CXXI. — Question : " On the 29th page of Penetralia you say, 
' Nothing is especially designed.' On page 64, History and Philosophy 
of Evil, you say, ' Man is designed, (by whom or what, pray ?) ' for a 
career of endless progression, to which process all evils and sufferings 
are incidental, conditional, temporal, and educational — working out, 
when not abused, a far more exceeding and eternal weight of glory.' 
And on page 59 you say, ' Evil, when not abused, is the dungeon-door 
we pass through to reach the goal of absolute good.' 7 — Will you 
explain clearly — 1st, what idea you intend to con'vey by the word 
4 design ' ? and — 2d, what you mean by ' abusing evil ; ? Who abuses 
it, and what are the consequences ? 77 

Answer : We supposed that we had sufficiently ex- 
plained our meanings in the volumes referred to, but it 
seems that we did not, and we therefore gladly acid a few 
explanatory sentences to former propositions. 

The universe is a system of Causes, Effects, and Ends 
— or Uses. The End, or Use, of a thing, is the measure 
of the number and design of all the causes and effects by 
which that thing was developed. A design presupposes a 
designer, and a designer can be nothing less than Intelli- 
gence. The only sensuous evidence there is of intelligence 
" behind the throne " is the harmoniousness of the system. 
Now we hold that the Father Soul is constituted of all 
infinitely inter-intelligent principles, which reach out per- 
petually toward Ends and Uses, in accordance with which 
(ends or ultima tes) the Central Soul " designs " and 
spontaneously sets in operation all the golden chains of 
producive and successive causes and effects. Although 
nothing is especially designed, everything is comprehended 
by a general system of efforts and adaptations ; so it is 

wisest to say that, with the Divine Mind, all " designs " 
16* 



186 ANSWERS TO QUESTIONS. 

are general, like his providences, but that the greater 
always includes the less. (See our Philosophy of Special 
Providences.) 

With regard to the nature of Evil we may remark that 
evil is a condition, or the result of a condition of mind. 
This condition may be " made the best of," or it may be 
compounded into a tenfold greater misfortune, just as the 
wisdom or the ignorance of the individual may determine. 
Suppose you are prostrated with a fever. Being a depar- 
ture from health conditions, it is an " evil." Now, if you 
choose, you may aggravate your evil by " abusing it." 
How? By refusing to comply with the just and proper 
conditions which regulate a fever ; for you know a disease 
is as much under the control of natural laws as is health. 
Obey these laws, let your fever have its legitimate effect and 
use upon your vitals and nerves, and you will be benefited. 
On the contrary, you may " abuse " the fever and lose your 
life as the consequence. 

It is an unwise " resistance of Evil " that works such 
havoc in persons and society. In a wise resistance to evil 
there is no antagonism ; you simply step upon it, keep it 
under your feet, and march onward. It is an « abuse 
of Evil " to quarrel with it ; for then you morally come 
down on a level with the evil condition ; and there your 
every victory will be, in some respects, a signal defeat. 
Resist the temptation to abuse evil, and then the evil itself 
will depart. But if you wish to convert your evils into 
devils, who " will not down at your bidding," then fight 
and contend with them, as does the world generally, instead 
of going over your evils to whatsoever is good, better, or 
best. (See Chap. L, in Harmonia, Vol. 4, for further 
explanations.) 



THE DOER AND THE SUFFERER OF INJUSTICE. 187 

The Doer and the Sufferer of Injustice. 

CXXIL — Question : " I have read your reply to an inquiry 
respecting the law of compensation, and so far as it goes it is satisfac- 
tory. But I have never felt so solicitous ahout the operation of this 
law upon the doer of wrong as upon the innocent sufferers. If one is 
without blame or fault on his part, the victim of injustice, there is 
poor consolation in knowing that those who inflicted the injuries will 
suffer a sure penalty. I lost my interest in the oppressor when he did 
the wrong. But in the victim my interest has deepened, and I ask, 
Is there a law by whose sure operation there will come to him recom- 
pense for his years of suffering and pain or oppression and injustice? 
"That all will ultimately be happy in the glorious future life, I 
firmly believe: but will the innocent sufferer be more happy for hav- 
ing suffered wrongly, and will he know that his happiness is thus aug- 
mented, and see therein the wisdom and justice of the great law of 
compensation ? ;? 

Answer : It has been wisely written that " the largest 
is always the truest statement." Thus, in contemplating 
the operation of the natural law of compensation, it is best 
to ascend to the loftiest possible altitude in the moral uni- 
verse, and thence view the harmony and perfect justice of 
its application to every person in every sphere. 

From such a hight you would see that the receiver of 
an injury is no more a victim than he who was sufficiently 
unfortunate to have imparted it. No mind does a wrong 
without first being wrong in itself. This condition embo- 
soms the penalty, from which the transgressor can find no 
avenue of escape. He may elude all earthly tribunals, but 
there is the condition, (out of which he committed the wrong,) 
from which there is but one door of departure, viz., Moral 
development. 

In this process of interior development the receiver of 
the injury is sooner or later interested. It is that pure 
interest which love takes in whatsoever is lovely and most 
desirable. The victim of a wrong is thus advanced and 
influenced, by virtue of his own higher development, to 
promote the progression and happiness of the soul that 



188 ANSWERS TO QUESTIONS. 

inflicted the wrong and consequent suffering. It should be 
borne in memory that with the cessation of suffering goes 
the vivid remembrance of it ; and that the unfoldment of 
the higher faculties and feelings destroys the desire to be 
happy as a reward for having suffered. 

There is a deep philosophy, which is the very soul and 
embodiment of simplicity and justice, in the rewards and 
punishments of the natural and spiritual universe. The 
teachings of the different creeds on this subject are crude, 
arbitrary, and totally depraved. For this reason we make 
our declarations all the more plain and emphatic. We 
affirm, on the score of careful interior investigations, that 
no soul is made happier in the spirit world merely because 
it was made to suffer in this world. All happiness, like 
all misery, results from, or is the effect of conditions within 
and circumstances without. Whether directly innocent, or indi- 
rectly guilty of the causes of suffering, the recipient is not 
arbitrarily rewarded, nor is the doer arbitrarily punished, 
but each experiences the legitimate consequences of inter- 
nal conditions. The higher the development of character, 
the more impregnable does the individual become to the 
causes and afflictions of evil. You must not forget that, 
for the most part, a man suffers wrong because his internal 
conditions are not morally and spiritually good and strong 
enough to have prevented it. There is, therefore, no possi- 
bility that the doer of evil can be independently and solely 
to blame ; because the receiver of the evil demonstrates, by 
the fact of having received it, that his condition was equiva- 
lent to a provocation or invitation. The culpability or 
blame, if any, is nearly equally shared between oppressor 
and the oppressed. It is natural, however, to let our sym- 
pathies and assistance flow freely toward the " under dog 
in the fight." The defeated and oppressed party in any 



THE DOER AND THE SUFFERER OF INJUSTICE. 189 

struggle, either good or evil, naturally attracts expressions 
of benevolence and elicits tokens of sympathy. 

But remember we are now contemplating this subject 
from a loftier position in the moral universe. Hence you 
will allow your thoughts and intuitions of justice and truth 
to ascend to the highest altitude. The law -of Compensa- 
tion is thence seen to be impartial in its operations. It 
teaches that a man is not necessarily miserable because of 
the commission of evil ; but instead, it teaches that bis 
misery or unhappiness is a consequence of his internal condi- 
tions. Whether he has or has not afflicted a fellow being, 
it matters little, because the effect of his internal state is 
fully visited upon and in him. On the other hand, whether 
a person has or has not suffered by another's instrumen- 
tality, the happiness experienced will forever be in propor- 
tion to and in consequence of his interior conditions and 
outer circumstances. A jewel, though once buried in earth's 
mire, is a jewel still. But does it shine whiter and brighter 
for having been in the mire? No. If it did, every 
lapidary in the land would be exceedingly anxious to put 
his collection of precious stones and gems through the miry 
ordeal. The truth is that the resurrected jewel shines 
brighter, not because it was once enveloped in mud, but 
because it possesses the qualities of brilliancy — because its 
internal condition is pure, and because its circumstances 
(as a " setting ") lend additional attractions to its intrinsic 
excellence and natural beauty. 

Now you will apply the same reasoning to the soul of 
man. You will see that in the spirit world he will not 
necessarily shine brighter and be more happy for having 
been a victim of physical or moral wrong and suffering in 
this life. And you will also discover that no soul is darker 
and more miserable for having caused another to suffer ; 



190 ANSWERS TO QUESTIONS. 

but this you will " learn by heart," that conditions alone, 
and not the manifestations of them, are the sources of 
happiness or misery. For example: A person is not 
miserable merely because he is guilty of the act of murder, 
but his suffering in the moral universe is owing to his inter- 
nal condition which caused him to commit the deed. So a 
suicide is not troubled because of the deed, but because 
of the moral weakness that led him to do the deed. 

Thus hundreds of thousands of characters, who 
have never been and who may never be guilty of a single 
evil act, are yet very unhappy. Why? Because their 
condition of soul is discordant and evil. The opportunity 
for the evil act did not arrive to them, and that is all the 
difference there is between actors and auditors, or masters 
and subjects. The auditors provoke and invite the actors, 
and the actors afflict and punish the auditors, and thus is 
developed the "strange, eventful history" of rewards 
and punishments. 

There is yet a point of great importance to be consid- 
ered. It is the absurdity of the theological doctrine that 
mankind are improved and refined by suffering, and that 
happiness in the eternal world will be proportioned to one's 
involuntary misery and personal sacrifices in this sphere. 
If this were true, there would be a premium on victimiza- 
tion and innocent suffering. Individuals, like the heathen 
and the early Catholics, would " try to be miserable." 
Self-imposed sacrifices, and passive submission to the perse- 
cution and injustice of enemies, would be "popular." No, 
reader ; such a doctrine is the quintessence of absurdity and 
superstition. It is not true that you, or anybody else, will 
be rewarded in the other world merely for trials and afflic- 
tions experienced in this life. Conditions, not deeds, are 
the sources of happiness or misery. If you have suffered 



THE EXTREME ABUSE OF EVIL. 191 

wrong and injustice, you are to some extent responsible for 
it, because you were not good enough to have prevented it. 
If you ever so innocently lead a soul " into temptation," 
you are measurably responsible for the conduct of the 
"tempter." The whole is summed up in that comprehen- 
sive sentence, « Blessed are the pure in heart/' 

The Extreme Abuse of Evil. 

._ CXXIIL— Question : " I thank you for your answers to my ques- 
tions, but there is a dark point yet. If Evil, when not abused, is 
reformatory, what is it when abused ? Is it, or is it not reformatory ? 

\ lS ' 7 hj dld you exce P t h ? If il is not i is h not possible to so 
much and so long abuse it, as to render the term, " lost soul, ;; some- 
thing more than fiction ? ;; 

Answer : Evil is a general term for whatever is not 
deemed good. There is, you observe, no universal agree- 
ment on this subject. " What is one man's meat is another 
man's poison." On one head all minds spontaneously har- 
monize—that this world is a realm of imperfection. This 
imperfection is called "evil." This evil is the friction 
necessary to man's progression. It is the dead weight in 
the hold of each man's ship— ballast. It is the " skeleton" 
of every family. It is the « black sheep " of every flock. 
It is the " dust " of every day's journey. It is the " ser- 
pent " in everybody's garden. It is the " thorn " beneath 
every rose. It is the " moth " in every man's wardrobe. 
It is the "thief" in every one's treasury. And it is a 
truth that the G-od-code works by and through, as well as 
in spite of, such means and methods to the most perfect 
ends and ultimates. 

Now, in our light, all evil, when not abused, is over- 
ruled and converted to good. The process, under such 
conditions, is straightforward and effectual. The mind of 
man is made better by the discipline. But it is possible to 
make "the worst" of what at first is simply "bad." 



192 ANSWERS TO QUESTIONS. 

And what follows ? The unfortunate victim has a compound 
trouble to overcome. The struggle may weary his spirit, 
break him down on the vestibule of life, and send him 
away into the next world " before his time ; " but, in the 
ultimate, the whole is contemplated by himself as promo- 
tive of his individual growth in wisdom and experience ; 
and then, what was called evil, and what was evil in the 
philosophic sense, becomes "good," and so develops the 
love and glory of the Infinite. 

It is not possible to abuse evil " so much and so long " 
as to overthrow the Divinity that lives within it. For 
example : A man may persist in drunkenness until the 
laws of physiology refuse to co-operate ; then he, not the 
universe, dies; then he, not the whole world, is sent to 
school under a new corps of teachers; then he, not all men, 
must work out and live out the consequences of abusing 
the evil of intemperance. Another man, also a drunkard, 
ceases to abuse the evil. He avails himself of the lessons 
of his errors. He goes upon the rostrum and proclaims 
" temperance " to the multitude. He is " heard gladly " by 
the poor and sorrowful. And his last days are golden with 
health, peace, and happiness. But the other man, although 
in the Summer Land, is yet working out the problem of 
his abuse of the evil of drunkenness. He is surrounded 
with penalties and benefits ; but, alas ! all the benefits are 
pressed by main strength out of the penalties. Thus much 
for abusing the evil of his intemperance. You will observe, 
dear friend, that the evil is self-destructive. It is not the 
spirit of a man that dies the everlasting death. 

Justice is an eternal principle, and nothing can occur 
but what is best and just. There is a place where a jour- 
ney can be accomplished without " dust," and there will 
yet be a family without a "skeleton " a flock without the 



WHAT AND WHERE IS EVIL ? 193 

ebony member ; an Eden without the viper ; roses without 
thorns : garments untouched by moths : treasures, where 
there are no thieves. But the benefits of the evil must be 
first obtained from the very penalties which it imposes upon 
every member of the human family. He is a foolish man 
who abuses the imperfections of his earth-life ; but he is a 
philosopher who "overcomes evil with good," and lives in 
the ways of wisdom. 

What and Where is Evil? 

CXX1V. — Question : " Please be kind enough, to give me your 
impression respecting the views of the theory that everything is right 
everything is beautiful. Do you agree with Pope, that ' "Whatever is, 
is right' ? ;; 

Answer: Although a man may be clear in his hopes 
and thoroughly Spiritual in his estimates of existence, yet he 
may be obscure and unsound in that shadowy, metaphysical 
realm where integral consciousness meets with acquired 
and sensuous knowledge. In the present sphere of rudi- 
mentalism, it is next to impossible to be limpid in all our 
statements, even when the truth itself ripples through the 
soul with the transparency of heaven's pure light. Yes, 
in the highest, widest, truest statement, everything is good, 
is right, is beautiful But this generous statement is for 
the far-off Future, refers to ultimates, anticipates results ; 
and is not, therefore, practically adapted to the conditions 
and intermediates of the past or present. Because the 
finger of wisdom and goodness is visible in everything, and 
because there is a world of intelligences environing ours, 
with which our life and destiny are interlinked and insepa- 
rable, it does not follow that everything is as perfect, as 
good, as pure, as beautiful as it can become, and will be, in 
the " far-off future time," when every germ will have ulti- 
ma ted its properties and the buds of earth will have 

bloomed in heaven. 
17 



194 ANSWERS TO QUESTIONS. 

Progression implies imperfections to be overcome, as 
action implies rest, day includes night, right covers left, &c. ; 
but universal present perfection annuls the use of any 
progressive law, and levels all the spirals of eternal spheres, 
which are diversified and constitutionally different, because 
unlike or unequal in their goodness, purity, wisdom, and 
life. Ultimate truths and final principles, although consol- 
ing and exalting to every sentiment of human nature, 
cannot be facts in rudimental life — that is, they cannot 
embody and describe what is, but only that which is 
to come. 

In the ultimate statement, then, we harmonize heartily 
with the poet, but discord comes with the attempt to confound 
rudimental facts with ultimate principles. This result in logic 
is easily accomplished ; but in fact, in experience, in sensu- 
ous knowledge, no such logic is successful. It falls with 
its own weight, or evaporates into air. This life is germ- 
inal, and, as such, it is " good, right, beautiful ; " but, 
as compared with a better life— a state more right and 
more beautiful — it falls below those adjectives, and suggests 
that which is crude, cruel, and evil. Hence our voluntary 
exertions to make progress toward what is more desirable, 
or, at least, to unfold the present up to the standard of our 
ideals. Of broadest and ultimate truth another poet hath 
well said: 

" Evil is to God what lightning is to light ; 
Lightning slays one thing, Light makes all things live; 
Bear then thy necessary ills with grace 
No positive estate or principle 
Is evil — debtor wholly for its being 
And measure to defect — defect to good. 
What God directly makes must e'er be good, 
And what is good, in whole or part, He loves 
And must; the others are but off-shoots. Ill 
Is limited: What pow'r could form a scheme 
Of universal evil or eternal ? » 



EVIL AND SIN BEYOND THE GRAVE. 195 

Evil and Sin Beyond the Grave. 

CXXV. — Question : " You say that you do want your readers to 
infer that departed men and women do not carry beyond the tomb the 
desires for stimulants that they may have had in the earth-life. Will 
you please tell us what become of those desires? Give the philo- 
sophy of the operation in as few words as you please, but clearly .•" , 

Answer : The philosophy of human life and death is 
very simple, and " he who runs " may read it, if he hath 
only eyes to see and a heart to understand. 

We do not teach that men disgorge their incongruities 
and moral imperfections when they " shuffle off the mortal 
coil ;" we do not affirm that death transforms all men, nor 
any man, " in the twinkling of an eye," into a pure and har- 
monious angel of light ; we do not say that there will be no 
necessity for intellectual labor and moral struggling to 
attain higher conditions after death ; we do not inculcate 
that all are equally beautiful, and happy, and progressed, 
in the Summer-Land ; but this — the effects and consequences 
of an evil earth-life do continue, in more or less active force, 
beyond the grave. 

This affirmation does not include the doctrine that the 
desires and passions continue in full blast after death, which 
is the apparent experience and the recently canonized 
dogma of some unscientific believers in Spiritualism. It is 
possible that the " distinction " here made, between the 
consequences of evil and the desires and lustings for 
" more," may seem to be " without a difference." There- 
fore, let us explain : 

Suppose a man at forty-five to be, constitutionally, as 
old and decrepit as most men are at seventy-five. His 
premature old age may be the consequence of dissipa- 
tion, or disease, or accident To-morrow he dies. He 
arises to his appropriate neighborhood in the Summer- 
Land, with the traces and effects of that early decay 



196 ANSWERS TO QUESTIONS. 

distinctly stamped upon the particles of his new body, and 
not less within his mental structure ; although it is indeed 
true that the externals of his form are beautifully rounded 
out, and every organic part is completed, just as Nature 
had designed them to become previous to his death. 
Whether this man was the cause or the victim of his present 
personal imperfections, or not, the fact that he yet retains 
the effects of his earth-life, both physical and spiritual, can- 
not be hidden from the observation of those with whom he 
is attractively appointed to consociate. 

Now it is philosophically absurd to affirm that this 
imperfect man carried with him over the grave the causes 
which occasioned his incompleteness and misfortunes. He 
is, by the simple chemistry of death, emancipated from the 
region of the dissipation, or disease, or accident, one or all 
of which caused the effects which he still preserves distinctly 
in his book of life. 

Or take the habitual drunkard and libertine. Now, it 
cannot be shown that a man's innermost — the divine spirit 
— was ever moved toward intemperance and sexual inter- 
course. In truth, the spirit is always the accusing and 
condemning " Voice " — the angel of light within, who 
would lead the man out of his darkness and disgrace — 
the interior source of " ideas," of hope, of conscience, of 
justice, of truth, of immortality. Whence, then, his desire 
for intoxication and abandonment ? We answer : From 
that middle nature — the battle-field of all discord and 
passon — the " soul," which is between the outmost body 
and the inmost spirit. In common with the animals, each 
man has a " soul "• — a playground of, as yet, unorgan- 
ized elements and imponderable principles. From that 
source, and from no other, spring forth all the desires and 
passions which disgrace humanity and turn our beautiful 
earth into " the lowest hell." 



EVIL AND SIN BEYOND THE GRAVE. 197 

Now, What is death ? Is it nothing more than the 
passage of an individual from one world to another ? 
Does a man drop his body just as he " shuffles off " his 
overcoat, without the least alteration in the condition and 
operations of his feelings and appetites ? Is it possible for 
a very great change (as death is) to occur without working 
some radical improvement ? Even mildew works tefinement 
among old leaves in the forest. No stone is dissolved by 
water and mosses without becoming finer. Everything 
dies upward, so to speak — is better for the apotheosis — and 
is man an exception to the universal law ? No ! is our 
answer, upspringing from Nature's every source of truth 
and reason. Death, to a human being, is a radical change.' 
The elements of the " soul," which, in all earth-life, were 
chaotic and discordant, are organized and harmonized into 
a body for the spirit. The electrical connections, so long 
subsisting between the physical body and the mental struc- 
ture, are permanently dissolved. And with this very 
radical revolution comes a new set of relations and sympa- 
thies between the body-soul and the inward Spirit. The 
soul, before the master, now becomes a servant. The 
Spirit is enthroned as chief Kuler, and the work of pro- 
gress and regeneration is inaugurated on a higher plane. 

Thus the drunkard or libertine appears immediately 
after death. With death went his desire for rum and sen- 
sual excitements ; but the consequences of his earth-life are 
visible on the particles of his new body, and in the feeble- 
ness and darkness of his moral faculties. The desires for the 
earthly pleasures have been chemically dissolved and 
removed ; but the chemistry of death does not, cannot, 
overcome and banish the evil effects which the gratification 
of those desires has stamped upon the individual. Even 

the habitual tobacco-chewer and swine-eater, although his 
17* 



198 ANSWERS TO QUESTIONS. 

appetite for both expires with his earth-life, is so much the 
worse off in spirit-life for indulging the bad habits 
and diets. 

We have not, in this reply, attempted any very nice 
analysis of the chemical phenomena of death. The world 
is filled with conflicting sentiments on this subject, but we 
have full faith that the progress of Science in this direction 
will remove all religious vagaries. Harmonial Philosophy 
opens the laws and conditions of life in all gradations of 
existence, and " the ways of wisdom " are not more 
'• pleasant " than are its teachings to those who compre- 
hend. What are called " facts " in Spiritualism require 
something more than the mere oral or written assertion of 
a medium, who, perchance, is either " psychologized " by 
the opinions of the investigator, or else by the force of his 
own foregone conclusions. It is well known that a Method- 
ist medium will deliver Methodist communications, and the 
same is true with mediums of every other shade of faith ; 
therefore it becomes necessary, in pursuing this most glori- 
ous subject, that we start with at least a fair share of what 
the world calls " Common Sense," and with only one 
motive in the heart — " What is truth ? " 

Is there no Passion after Death ? 

CXXVI. — Question : " If the sexual passion dies with the body 
(as you affirm) do the passions for money, show, revenge, &c. ? If so, 
why argue that we are the same immediately after death as we are 
before death ? And if these passions die, please tell me what traits of 
character are manifested in their stead." 

Answer : This question is asked on the presumption 
that individuality, or identity, is composed of passions, 
appetites, and practices. This presumption is unsound, not 
to say absurd, and should not enter into a philosopher's 
judgment. Suppose a man has a thirst for cold water on a 



THREE CHARACTERS IN MAN. 199 

hot harvest-day. Does the slaking and cessation of his 
thirst at night disturb his individuality ? Suppose he has 
a powerful " thirst for gold " during his lifetime, and 
some day he should cease to be thirsty — and thus dies, will 
you not know him because his thirst is gone ? Passions, 
appetites, habits, practices, &c, do not make or unmake 
the internal and real man. They do not impair the consti- 
tutional principles which enter into his particular form of 
organization. He may be undeveloped and unhappy in the 
Summer-Land in consequence of his passions and practices, 
but the cessation of them cannot efface a single trait of his 
individuality. 

Three Characters in Man. 

C XXVII. — Question: " Zouspeakof the formation of Character: 
Please say what you exactly mean by the three Characters which you 
seem to find in all human nature." 

Answer : We mean just this : First. Every man's 
inmost life is divine, the Character of which is derived 
from the joint contribution of the infinite Father and 
Mother, or Cod and Nature. Second. Every man's mid- 
most and intermediate life is derived from his finite parents, 
or the earthly father and mother : and its character is in 
accordance with the combination of temperaments which 
they (the parents) involuntarily transmit. Third. Every 
man's outside, or superficial life, is derived from the sphere 
of circumstances by which he is molded and fashioned after 
birth ; and the Character thereof is likened unto the Cha- 
racter of the circumstances which gain ascendency over his 
feelings and sway his judgment. 

Respecting the period of the formation of the external 
Character, there can be no great difference of opinion. 
The completion of the work is commonly supposed to be 
between the years of sixteen and twenty-five. Unques- 



200 ANSWERS TO QUESTIONS. 

tionably the habits of some precocious youth become perma- 
nently established as early as the first mentioned age; 
while many others, slower of ripening, pass twenty or reach 
twenty-five before they may be said to have molded their 
Character. 

In this world the external form of Character is most 
valued. You remember Shakspeare's comparison between 
property and the worth of a good name : 

" Good name, in man and woman, 
Is the immediate jewel of their souls: 

Who steals my purse, steals trash; 'tis something, nothing; 
'Twas mine, 'tis his, and has been slave to thousands ; 
But he that tilches from me my good name, 
Robs me of that which not enriches him, 
And makes me poor indeed." 

We deem external character as the dust of progression. 
The peculiar qualities of the spirit are exhibited through 
the inherited temperaments. These give him fixedness and 
stability; they suggest and modify his habits and manners; 
and our counsel to every Brother and Sister is, to harmo- 
nize the life of your interior with the requirements of the 
shape of the middle Character. This harmonizing process 
implies the overcoming of whatever is defective and dis- 
cordant as inherited or acquired. 

The Individuality of Character. 

CXXVIII. — Question : " I understand by what you write that we 
have three characters: First, the innermost, w r hich is from God; the 
second from our parents ; the third from our surroundings. And I 
understand from you that the innermost is the same in all, but the 
second constitutes the individuality; and yet that, finally, the inner- 
most rises above all. Now 1 cannot understand exactly what consti- 
tutes our 'individuality' after we shall have progressed beyond our 
hereditary ^ and educational characters. I hope you will make this 
matter plainer." 

Answer : Individuality is eternalized by means of the 



THE INDIVIDUALITY OF CHARACTER. 201 

shape of the innermost. That is, the particular combination 
of the temperaments, which was the foundation of our indi- 
viduality from the first moment, remains forever as the seal 
of personal distinction. Overcoming the defects of birth 
or parentage, and harmonizing one's inner life with the 
peculiar type of organization inherited, does not necessitate 
the obliteration of the individuality. 

We teach that it is required of every one to become 
perfect in accordance with his particular type of character, 
or combination of temperaments. Every organization has 
a beauty, a superiority, and a destiny of its own. It is 
necessary that we employ wisdom in overcoming all such 
hereditary predispositions and educational defects as are 
found, by experience or otherwise, to antagonize with the 
freest and fullest expansion of the innermost. This inner- 
most life — when permitted its free, easy, spontaneous, and 
natural development — will assume and remain eternally in 
the shape of the type of individuality which each particularly 
represents. It is not the hereditary organization, remember, 
but the transmitted defects of parental organization, which 
we are admonished to overcome. 

It should be borne in mind that no man's character is 
self-made. Do not, however, infer too much from this 
remark. In judging human conduct we should endeavor to 
appreciate the temperaments and constitutions which are 
given by parentage; also the variety of influences that 
have flowed in upon him from the circumstances of his 
babyhood and youth. And particularly should we discrimi- 
nate between faults and misfortunes, between follies and 
vices, between what is the election of the person's will and 
that which results from sympathetic contact with the will 
of others. In short, let us be universally charitable. 



202 ANSWERS TO QUESTIONS. 

The Spirit's Recuperation. 

CXXIX. — Question : " One question troubles me to answer in ray 
own mind. That is — if a human spirit leaves the earth, covered with 
evil, and crime, and falsehood, can it ever recover and become a good 
and pure spirit ? ' ; 

Answer : During the last fourteen years this world has 
been frequently visited by spirits, who were once men of 
low estate on earth,' from whom we receive testimony that 
individual progress is an eternal principle. But each spirit 
brings tales of trials and ordeals experienced since death, 
which leave no room to doubt that the law of Justice is as 
operative in the Spirit Land as are the principles of Love, 
Wisdom, Truth, and Progression. 

Therefore, you may behold the law of recuperation 
operating in all such discordant characters. They are sent 
to school in the Spirit Land. They are guarded and edu- 
cated, and restrained from the indulgence of unworthy 
impulses, by the kindly offices and influences of the heavenly 
philanthropists. It seems that the far-seeing Shelley saw 
the certainty of this truth. He wrote thus : — 

" Crime, misery, and evil are in earth, 
Falsehood, mistake, and lust. But if the soul 
In the eternal world shall yet be taint, 
The Spirit shall provide effectual cure. 
Some eminent in virtue shall start up, 
E'en for the succor of perversest souls ; 
The truths of their pure lips, that never die, 
Shall bind the scorpion Evil with a wreath 

Of everlasting flame, 
Until the monster sting itself to death ! " 

Let it be remembered that every good deed dropped 
into the ocean of human life makes that ocean better. 
Behold the earth, as it rolls beneath the sun's perpetual 
smile — do not its buds and blossoms show solar heat and 
light ? The subterranean sap, that fills the roots of trees 
and climbs day by day through all their upper branches, 



THE SPRING OF HUMAN CONDUCT. 203 

ultiinates in fruit. And why ? Because the sun acts up to 
its " highest light," whereby its fertilizing heat and force- 
rays are universally distributed for the world's good. So 
a true man may give newer life to his race. A noble thought 
may generate a thousand noble deeds. A single benevo- 
lent act may eventually save a nation. The glory of man- 
kind is exhibited in the unflinching integrity of soul. Act 
well your part — " the world will be the better for it." 

The Spring of Human Conduct. 

CXXX. — Question : " In your writings you are understood to 
look with disfavor, if not disdain, upon any human action from the 
impulse of the moment. Now it is not clear to my mind that a man 
can act l from Principle ' (as you term it) under all circumstances. 
What I want to know of you is this : Does virtue consist in acting 
from the force of principle, or from thoughts and plans, of which the 
actor is intelligently aware before he acts ? " 

Answer : We hold that all individual action originates in 
what is commonly called " Impulse ; " and further, we hold 
that virtue, or principle, consists in integrity or coincidence 
between noble impulse and noble action. Moralists usually 
agree that actions are of two kinds, virtuous and Adcious ; 
but these writers are disagreed as to the sources of these 
actions. Every one knows that the same kind of actions 
may be traced to a great number and variety of impulses. 
As, for example, two men may be equally benevolent in 
conduct — one, because of the precepts of his religion : the 
other, because it will advance his credit and business inter- 
ests in society. Or, two strong men may enter the army, 
and both fight valiantly for their country's cause — one, 
because he is impelled by the force of inborn patriotism to 
do duty for the right ; the other, because he is extrava- 
gantly fond of popular approbation, of praise, and military 
honor. Now we hold that the noble and virtuous man (or 
the " man of principle ") is the man of integrity to the 
impulses, which are projected like shafts of lightning from 



204 ANSWERS TO QUESTIONS. 

his superior or spiritual faculties. Impulse is the cause of 
all human action ; but, invariably, such impulse is the test of 
status or character. Know what are a man's most frequent 
impulses, and you know the condition of his mind — his 
character — whether good, bad, or indifferent. 

Can Mind Act without Motives? 

CXXXI. — Question: "We usually accept man as perfectly phi- 
losophical, yet there are things in his most intimate economy that 
<eem to perfectly stump the imagination. 

"Metaphysicians sometimes present him to us as a mere machine, 
and at times as the soul of all machinery, or even the great Mechanic. 
Now, ' who shall decide when doctors disagree ? ' But is it really so 
difficult to show what part of the Divine Drama he plays ? Cannot 
his whereabouts be denned to the common understanding to know 
whether he is an individual of duty and responsibility or not ? 

" There is certainly a vast deal of darkness, uncertainty, and error, 
in relation to this, among those who have joined the reform disciple- 
ship. Some consider themselves machines, and will rest in quiet till 
they are operated upon; while others consider themselves souls, or 
mechanics, and are ever positive and active, turning the world upside 
down in reform, or deform, they little know or little care which. If 
men are machines they are not responsible ; if they are mechanics, 
they are. 

" The above opens a great and important question. If mind can 
act in the absence of predominant motives, he is a mechanic ; if not, 
he is a machine. And it either can or cannot ; it is an absolute alter-: 
native, and no law can fail to have a direct bearing upon the yea or 
nay. I therefore submit this question : Can mind act in the absence 
of predominant motives ? ;; 

Answer : The most skillful navigator on the mystic sea 
of metaphysics will sometimes misguide his ship. He occa- 
sionally will, with the best phrenological chart and with 
the best mental compass, steer into quicksands and founder 
in sight of port. We have witnessed sad shipwrecks upon 
rocks with which far less intelligent pilots were perfectly 
familiar. Time never was, and the day will not soon 
arrive, when every man will escape the perils of progress. 
The storms of discord are natural, and the disasters 
consequent upon them are natural also, and we compassion- 
ate and pity the mind that would fight against Nature. 



CAN MIND ACT WITHOUT MOTIVES? 205 

Now we say, and with due reflection, that certain men 
with certain temperaments are natural fatalists, and such 
are by necessity quite mechanical in nearly all their thoughts 
and conduct. They are fixed fast in the wheels of incor- 
rigible destiny. They move with the motions of the world. 
The laws of cause and effect — of Necessity — are, to such, 
clear as the principles of mathematics. They are spiritual 
Necessitarians, natural machines, fatalists, presbyterians ; 
and there is no honest philosophy, no true logic, no natural 
religion, that can drive them from their strong fortifica- 
tions. Why not? Because they have not only the inexor- 
able laws of logic to sustain them, and to explain their 
positions, but experience also ; so that as our questioner truly 
remarks, " there are things in man's most intimate economy 
which perfectly stump the imagination." 

Especially so, because there are other men, with 
other temperaments, who feel an integrality of indestructi- 
ble powers; who do not act from sensuous impulses; who 
receive and yet control the influences by which others are 
overcome and compelled to act ; who give fashion and 
shape to the circumstances about them, just as the potter 
molds the moistened clay. They work from within, and 
their action is in consequence of self-conscious and self- 
authorized impulses. They believe in " free will," and in 
self-originated motives for conduct ; and they laugh at 
those who profess to act by necessity, in obedience to fixed 
laws. Who will answer the question : " Can mind act in 
the absence of predominant motive ? " Or, is not action 
by man a result of some power superior to his will ? Is 
not his will a subject, not a master, in the circle of existence ? 

Our reply (how unsatisfactory ! ) is yes and no. Differ- 
ent temperaments, with different experiences concerning 

the same matter, will entertain different convictions. Some 

18 



206 ANSWERS TO QUESTIONS. 

are masters, while others are slaves, within the same set 
of circumstances. Human experience and observation, 
therefore, are ample on both sides of this question ; and 
the consequence is, that doctors differ and erudite meta- 
physicians disagree ; for Nature and truth are on both 
sides of this question also. 

And we experience no conflict when so contemplating 
the answer. We perceive that man (i. e., mankind) is both 
a Latitudinarian and a Necessitarian. Not every man 
indeed, but only he who is rounded out. The true man is 
self-poised, self-intentional, and grandly responsible for his 
conduct ; and yet, here comes the paradox, he is perpetu- 
ally obedient to the fixed laws of the Infinite. 

The human individual 's responsibility is commensurate 
with, or in proportion to, the mind's power to conceive of justice 
and freedom. He who seeth the way to do better and yet 
goeth not therein, moved thereto by his love of justice, is 
responsible to the Divine presence which worketh within 
both day and night. Let the gospel be full-spread every- 
where, that Man, in the wondrous duality of his being, is 
forever a master over conditions, but a subject of the laws 
by which those conditions are generated. That is to say, 
Man is subject to the law of digestion, but he is, or should 
be, master, with respect to the conditions and kinds of food. 
Are you answered ? 

The Future of Present Acts. 

CXXXII. — Question : " A gentleman, resident in the City of 
Churches, a member of the richest congregation, asserted yesterday 
that your doctrine was dangerous, because it removed the restraining 
influence which Christianity throws around the sinner. Not being a 
reader of your philosophy, I could not deny his statement. Was he 
right ? " 

Answer : All true logic, as well as all philosophic 
religion, teaches the inseparableness of actions and their 



THE FUTURE OP PRESENT ACTS. 207 

consequences. To-day is the natural result of yesterday, 
to-morrow of to-day, the third day of to-morrow, and so 
forth through all the convolutions of eternity. In like 
manner we trace the conduct of yesterday through the 
moments of the present. Our philosophy is, that the deeds 
of a human being do not die with the body, but continue 
with the undying mind, until the full and legitimate effects 
have spent themselves upon and within the doer. The good 
act and the evil thought (not executed) will live, and bear 
fruit away over the grave. For the Spirit Land is but the 
natural sequence of this terrestrial habitation ; just as to- 
morrow will be the natural successor of to-day. We ask, , 

" Can such things be, 

And overcome us like a summer cloud, 
Without our special wonder?" 

One day, in conversation with a highly philosophical 
visitor from the other Sphere, we asked : 

" Do you remember your earth-life ? " 

" A living man," he replied, " is the fruit of many 
earthly generations." 

" How can this fact follow you into the spirit- world ? " 

" Upon the same law," he answered, " as that by which 
you retain in memory the acts of yesterday." 

" But the acts of yesterday are not all in my memory 
now, are they ? " 

" There is," he responded, " an essence of immortality 
in the life of every human act. It is this animus in the act 
which imparts an image thereof to the memory." 

" Does this memory of earthly deeds disturb you in the 
midst of heavenly joys and physical beauties of the other 
life ? " 

" There is," he replied, " not a thought, not an act, or 
impulse, in the life of a human being, but starts a train of 



203 ANSWERS TO QUESTIONS. 

effects and consequences which roll on and on through the 
most distant future, and nothing external can erase them 
from the memory." 

" Do you remember the evil as well as the good ? " 

" Some natures recollect the causes and consequences 
of evil with even more distinctness than the good of their 
earthly lives." 

" Indeed ! What is the effect of such recollections 
upon them ? " 

" Effects vary with different temperaments and disposi- 
tions. Many spirits, by retrospections, realize how and 
where, while on earth, they cruelly and selfishly diminished 
the happiness of their fellow-men. Such are the the most 
unreconciled and discordant residents of the Spirit-Land." 

" Shall we never forget the earth-life ? " 

" Memory is eternal," he replied, " but in the vast 
future we recall only what was useful and good in the evil 
and imperfections of the lower sphere." 

If our correspondent will present this doctrine of indi- 
vidual acts and consequences to the gentleman, and request 
him to consider the practical influence thereof when 
preached to the world, we are sure that a different con- 
viction will pervade his mind with reference to our teach- 
ings. We believe in no vicarious atonement or forgiveness 
for crimes committed against the common humanity. An 
evil deed must continue to punish the doer, until he is 
lifted above the low state in which he committed it. There 
is no escape either in this world or in the spirit-land. 
Consequences will follow their producing causes, and death 
of the body cannot hinder the effects of this life extending 
into the next, any more than a night's sleep can obliterate 
the memory of the acts of the previous day. 



THE PROBABLE EXTINCTION OF HELL. 209 

The Nature and Purpose of Punishment. 

CXXXIII. — Question : " Suppose punishment to be endless, as 
our evangelical ministers say it is, what can be the purpose of it ? " 

Answeb : It is philosophically impossible for punishment 
to be interminable. The endless duration of punishment 
would utterly destroy the purposes of punishment. There 
can be but one beneficent object in punishment — that is, 
the improvement of the offender. If you afflict a man be- 
cause he has afflicted you, the object is revenge or retalia- 
tion, the motive is low and despicable, and neither party is 
improved or corrected by the punishment. 

The divine plan seems to be wholly beneficent, correct- 
ive, and reformatory. Punishment, in the divine system, 
is proportioned to the nature and magnitude of the offense. 
As no man can be guilty of an infinite transgression, so no 
man can be the victim of an infinite punishment. As there 
must be a commencement and an end to his violation, so 
must there be a beginning and a limitation to his suffering. 
Punishment means correction. How can endless correction 
be possible ? The time must surely arrive when the end 
of the punishment is accomplished. Then the offender is 
relieved from the rigors of the penalty. 

The theory of our modern pulpits, that individual 
human suffering for sin will be endless, is worthy of the 
dark ages. It unphilosophically teaches that punishment 
is nothing but vengeance, and that " hell " is the unven- 
tilated " black hole " of an avenging and malignant God. 
This doctrine will vanish in proportion to mankind's 
growth in reason and goodness. 

The Probable Extinction of Hell. 

CXXXIV. — Question : " What can you say concerning the pro- 
bable duration or ultimate extinguishment of the fires of the bottom- 
less pit ? Will you not present an argument from an orthodox point 
of view — that is, employ Bible-texts as the foundation of reasoning ? n 
18* 



210 ANSWERS TO QUESTIONS. 

Answer: We would gladly print our Brother's argu- 
ment, and furnish Bible-texts to prove the probable 
extinction of hell, but we deem the treatment of the late 
Rev. E. M. Pingree sufficiently explicit : " In looking over 
Rev. Stephen Remington's Lectures on Universalism, a few 
days since, I was struck with the sentiment expressed on 
page 71. He there says on the word Gehenna, quoting 
from Greenfield's Greek Lexicon, ' the Valley of Hinnon, 
south of Jerusalem, once celebrated for the horrid worship 
of Moloch, &c, hell, the fires of Tartarus, the place of 
punishment in Hades.' And so said Dr. Ely, also. So 
then we learn that Gehenna is in Hades. Now the common 
orthodox believers suppose that Hades itself is hell, just as 
much as Gehenna ; so that we have hell in hell. 

"But reading along to page 104, I was still more 
astonished at the following expression, in relation to i the 
particulars ' connected with the general judgment-day : 
4 4. The abolition of death, or mortality, and hell, [Hades,) 
the place for separate spirits, which will then be no longer 
needful ; because soul and body will be reunited, never 
more to be separated.' And what follows from this ? I 
asked myself as I read the sentence. The learned orthodox, 
I knew before, believed that Hades was to be abolished ; 
but they also contended that Gehenna would exist forever, 
but now that Gehenna is in Hades, and the latter place to 
be destroyed, what will become of the former ? Who can 
tell ? Will not that be abolished also ? If so, where are 
your endless hell torments ? 

" It would not do to say that Gehenna, or in other 
words, that one hell will be preserved, when that hell is 
abolished in which it is located. To illustrate : If Ham- 
ilton County should be sunk, Cincinnati would be sunk 
also, because Cincinnati is in Hamilton County. Again: 



DREAD OF ANNIHILATION. 211 

If a house be burned the things in the house will be burned 

also — unless they are taken out ; and who will say that 

when Hades, or one hell is destroyed, Gehenna, or the other 

hell, will be taken out ? 

" Let it be remembered, then, that the orthodox believe 

in at least two hells — one greater, the other less — the less 

in the greater. . Now, will somebody answer the following 

question ? — If the greater hell be destroyed or abolished, 

what will become of the less hell which is in it ? I pause 

for a reply." 

Dread of Annihilation. 

CXXXY. — Question : " Will you have the goodness to notice a 
request which is to me of infinite importance ? Is it possible for the 
spirit to leave the form before the physical death ? My husband is 
laboring under a deep mental despondency, and imagines that the 
vital spark has departed from him. He has lost all hope, is utterly 
inconsolable, and says that he has read something in your writings 
that corroborates that idea." 

Answer : Your unhappy husband is laboring under 
" a strong delusion" of his own unharmonious mind. It is 
true that a few Spiritualists and a less number of mediums 
have taught the doctrine under which your husband now 
lies, like one crushed beneath the Juggernaut of error, 
but no such philosophical absurdity can be found in 
any work bearing the glorious impress of the gospel 
of Nature, Reason, and Intuition. We do not believe 
in spiritual dispossession of the physical body prior to 
death, nor do we teach or believe that any spirit (save 
one's own) can occupy the present apartments of the 
earthly tabernacle. It seems to us that all theories incul- 
cating a different or opposite doctrine will be peremptorily 
repudiated by every intelligent reader of Harmonial Philo- 
sophy. Assure your dear husband, therefore, that his 
immortal spirit yet inhabits his ponderable body and brain — 
that it is the inner source of every noble impulse and prin- 



212 ANSWERS TO QUESTIONS. 

ciple. You say that he is " inconsolable." Why? Because 
his spirit very naturally yearns to live forever, as it will, 
but his external faculties of judgment are at present dis- 
qualified for recognizing the inward reality. His wretched 
despondency originates among the exterior faculties of 
thought. Put on the will-power and thus recover your 
self-possession. (For directions see the "Harbinger of 
Health." 

The Body and Mind. 
CXXXVI. — Question : " Is it true, as many unhesitatingly teach, 
that large physical development is unfavorable to mental purity and 
progress ? ;; 

Answer ; No ; a thousand times no / The Greeks 
were the best scholars and the finest Athletas. Beautiful 
bodily forms are impossible without promoting healthful- 
ness of soul. Grossness is a disease ; sensuality is a 
disease ; vulgarity is a disease ; just as are vagrancy, 
idiocy, insanity, idleness, and crime ; but with pure phy- 
sical development come "golden opportunities" to be pure, 
and loving, and wise, and progressive in all things. Some 
spurious theorists on this subject impress us to quote the 
quaint couplet, as descriptive, perhaps, of themselves : 

u Darby shire born and Darbyshire bred, 
Strong i' th' yarm, and weak i' th' yead." 

But 'tis our happiness to believe that men's minds and 
bodies are capable of equal benefits so long as this life 
shall continue. 

Parental Obligations and Duties. 

CXXXV1I — Question * " Does the fact that the child acts averse 
to the will, wish, and judgment of the parents, release the parents 
from the obligation resting upon them to treat such child kindly, 
affectionately, and justly ? " 

Answer: The relation existing between parents and 
offspring is so tender and spiritual— so exuberant of love, 
and so correspondingly deficient in wisdom ofttimes — that 



PARENTAL OBLIGATIONS AND DUTIES 213 

many intelligent fathers and mothers find themselves 
incompetent to govern the impulses of their children. The 
remedy in these cases is in the possession of kind friends 
and trusty teachers, into whose control the fractious and 
impulsive child should for a time be consigned. By such 
a change made in very early years, many noble children 
may be rescued from the evils of no-government at home. 

But no parent is authorized to treat an erring or willful 
and stubborn child with coercion and cruelty. An intelli- 
gent stranger, with a broad, benevolent soul, can regulate 
such a child by simple words, when parental scoldings and 
whippings would have no beneficial or controlling influ- 
ence. When parents cannot control the impulses of their 
offspring by an appeal to wisdom through love, it is time to 
institute some wiser relations in the sphere of fraternal 
affection. In such cases, "home" "should be a place for 
children to visit ; not a place where the young are per- 
mitted to overthrow the peace and rights of those who 
gave the home an existence. 

You ask " whether kindness and charity are duties 
or attractions." Our reply, on the general principle, is 
that a duty implies a responsibility, which the individual, 
if left to himself, would assume loosely or shirk from alto- 
gether. Such responsibility grows out of man's neces- 
sary relations to his fellow man. The well-balanced and 
spiritually unfolded person is superior to the coercive 
doctrine of duty. Such minds discharge their duties toward 
relatives and society from a sincere attraction felt for the 
principles of justice and righteousness. But the many 
persons everywhere who are not advanced and lifted above 
the sphere of force, and who, consequently, invade or 
evade the realms of social harmony, are reached and regu- 
lated only by the doctrine of rewards and punishments. 



214 ANSWERS TO QUESTIONS. 

A Word about the Devil. 

CXXXVIII. — Question : " Is there anything unreasonable in the 
hypothesis that Evil came from the Devil ? Does such a supposition 
detract from the majesty and goodness of God V 

Answer : This correspondent's diabolical and theo- 
logical questions may be, as they have been, met in the 
following style : If evil came from the Devil, then the 
Devil, in infusing evil into God's creature, acted either with 
God's consent, or without it. If he acted with it, then, of 
course, God saw that it would not injure the creature, since 
he had methods of turning it all to the creature's superior 
profit, and so proving the Devil a fool for his pains. If he 
acted without God's consent, then, of course, you give the 
Devil not only a superior power to God, but a superior 
power over God's own work, or in the sphere of God's 
own activity. That is to say, you make the absolute crea- 
ture of infinite Good confess himself the offspring of a 
deeper paternity — the paternity of infinite Evil. 

The Reflex Action of Evil Spirits. 

CXXXIX. — Question : " On one occasion I heard a Spiritualist 
lecturer use the following language : ' Your bodies were made for 
your spirit. You eat for your spirit and not for your body. The 
same wants, appetites, and passions move the spirits in the other life as 
in this mundane sphere. Our bodies are the mere servants of Ihe 
in-dwelling spirits. It is possible for spirits to gratify their desires in 
the other world, as well as here, by coming in sympathy, in rapport, 
with spirits on their plane of life. There are spirits who gravitate to 
the plane of lust. They swarm around houses of ill-fame and bar- 
rooms, and their feelings blend with those upon that plane, and the 
indulgence of the mortal enhances the pleasure of the spirit.' What 
I wished to ask is, whether, in your opinion, as based upon your 
spiritual experience, men and women are no better off after death 
than they were before." 

Answer : We know of nothing in the whole realm of 
spirit-life to substantiate the above statement. It is true, 
and the proposition is susceptible of every rational demon- 
stration, that men and women are immediately after death 



THE REFLEX ACTION OF EVIL SPIRITS. 215 

exactly what they were just before that event. But it is 
not true that they are still the victims of uncontrollable passions 
and appetites. Death is something more to the individual 
spirit than a mere passage from one room to another 
through an open door. That operation would be a 
geographical change only — a mere alteration of personal 
locality — while, in fact, death is & chemical change through- 
out. Death is quite as thorough a change to the spirit- 
individual as birth is to the infant human being. In some 
respects, the change of life-method is total. 

We repeat, the soul is not the spirit. Spirit is dispas- 
sionate, pure, and beyond the reach of contamination. 
The soul, on the other hand, is the source of tempests and 
discords. The soul-organism is between the outer physical 
body and the inner spirit. Body and soul grow up 
together, closely sympathizing with and affecting the con- 
struction of each other, while the innermost is quietly 
unfolding and preparing to gain the supremacy. 

Passions and vices do not inhere to spirit ; they pertain 
and adhere to the constitution of the soul only. The spirit 
is disturbed and aggrieved by the conduct of soul-and-bocly, 
but the discords and appetites of the latter do not involve 
the spirit's heart. Desires and passions, therefore, are the 
effects of the ten thousand psycho-chemical relations sub- 
sisting between the soul and the body : somewhat as acids 
and alkalies, heat and fire, electricity and thunder, are the 
effects of the chemical meeting of opposite elements in the 
external world. Separate the element of fire from gun- 
powder and there will be no explosion. In like manner, 
" death" is a chemical separation of soul from its perpetual 
antagonist, the body. The soul is in full sympathy with 
the material organism until death — then, for the first time, 
(except when the person is in spiritual and clairvoyant 



216 ANSWERS TO QUESTIONS. 

states) the soul repudiates the body and becomes subject to 
the Spirit. The progressions and improvements conse- 
quent upon this change of government may be* somewhat 
imagined. 

We will, in conclusion, simply remark that many good 
Spiritualists have taken the testimony of mediums instead 
of the dictates of an enlightened Reason and Intuition, 
and the consequences are dissensions and innumerable 
contradictions. 

Which — Revenge or Forgiveness ? 

CXL. — Question : " If there is any refuge-room in your heart for 
a poor, suffering mortal, permit the writer to occupy it at least long 

enough to receive some counsels and bespeak your sympathy I 

have knowledge of a case of extreme private anguish, caused by the 
intense selfishness and diabolical sensualism of an infernal destroyer, 
and now the question arises : What can be, or what ought to be, done 

in the premises ? [We omit much of our correspondent's letter 

descriptive of the lady's excessive and desperate sufferings.] .... 
Poor thing ! In the clear light of your beautiful Philosophy, pray 
tell me how ought I to act toward the demon-scoundrel, the hated 
author of this hellish deed ? " 

Answer : There are times and events when a " righteous 
indignation " is as legitimate and natural as heaven's 
stormy thunderbolt. The conjugal sanctities of a human 
spirit are the holiest of all interior sensibilities. They are 
the finest, and highest, and most confiding. The filaments 
of every other affection center in the marriage-love of the 
soul. Salvation or damnation — contentment or desperation 
■ — hang upon the delicate thread of the conjugal relation. 
It is the root of all the exquisitely fine fibers of life and 
progress. Hence any disturbance of the conjugal cord 
vibrates through the entire moral instrument, and it is 
long — oh how long ! — ere the last wave of such a fearful 
discord sings itself into perpetual sleep. As the conjugal 
relation or love is so inexpressibly delicate and all- 
comprehensive, so are its transgressions and abuses unutter- 



WHICH — REVENGE OB FORGIVENESS? 217 

ably deplorable and shocking to every intellectual and 
moral sensibility. The betrayer of this sacred Love is 
usually next hated as a monster of the demonic world. 

But the betrayed ! What of her ? She is immediately 
hurled from the altar of honor and purity. Educational 
silliness takes on a religious form. Society, overflowing 
with vice, pursues her with merciless indignation. " Shame" 
is written upon her brow. She looks out upon all man- 
kind as her unforgiving enemies. Every cheerful face is 
turned away. Her supposed truest friends of yesterday, 
are to-day filled with empty wails and contemptuous 
lamentations. They pity her ! Their sympathies are embit- 
tered with insidious contempt. 

Meanwhile, what of the accomplished sorcerer ? What 
of the juggler and magician who deceived her heart? 
Why, he is borne up by her accusers. They quietly open 
the front door whenever he rings for admission. " He is 
slandered, poor fellow I" and the hearts of the righteous 
and sympathetic grow warm toward him. The flattering 
laurels of victory bedeck his brow. But his tremulous, 
repudiated victim — half-dead with suffering and loneliness 
— how is it with her ? Horrible injustice ! Who will love 
her with tender magnanimity ? Who receive and treasure 
her misdirected heart ? She is the same worthy and unsus- 
pecting daughter and sister. Who will be broad and good 
enough to sustain her now ? And who accept her noblest 
affections as gifts from the common Father and Mother ? 

What is to be done ? Good, and not evil. 

First : Negatively, perchance, some temporary good 

might be done by the full and dispassionate exposure of 

the unprincipled magnetist. It is very likely that he will 

treat the accusation as a malicious slander, and he will 

undoubtedly strenuously attempt to convince others that it 
19 



218 ANSWERS TO QUESTIONS. 

is not true, in which case the lady should make a public 
sacrifice in the form of a solemn testimony. If however, 
the betrayer has won all her heart, it will be morally 
impossible for her to appear as his public accuser. 

Second : Positively, then, let no one love and respect 
her less. Society must not shut a door against her ; no 
honest face should withhold its smile of friendship ; for 
she did not err from a love of evil. Her danger is immi- 
nent. If weak and aimless in temperament, she may, if 
shunned and deserted, enter the dreary labyrinths of pros- 
titution. If strong and earnest in temperament, being 
repulsed and pitied, she is in danger of seeking revenge 
and ending with suicide. 

But the highest course is directly through the door of 
unbounded forgiveness. Justice, when pure, is never impa- 
tient. The law of Progress will convey each human soul 
beyond the silent grave, and by the same eternal Law 
every private act is certain to be followed, sooner or later, 
by the full magnitude of its legitimate consequences. 

Immortality of Evil. 

CXLI. — Question : " It is my intention to ask you a momentous 
question. I will propose it in the form once expressed by a poet, viz : 

" ' Shall all defects of mind and fallacies 
Of feeling be immortal ?' 

" Perhaps you have already answered this question, but not knowing 
I venture to invite your attention to the subject. Another question : 
How shall we determine the operation of conscience ? " 

Answer: It is pleasant to be taught by the spirit of 
Truth, for it is the heart of the Infinite God of Nature. 
" The vail that is spread over all nations " is the foggy 
garment of Ignorance, which is the first parent of all the 
errors, and vices, and miseries of humankind. When the 
spirit of Truth shines " into the darkness " of error, " the 



IMMORTALITY OF EVIL. 219 

darkness comprehendeth it not." The poet, Thomson, 
hath written — 

" Yet bear up awhile, 
And what thy bounded view (which only sees 
A little part) deem'd evil, is no more ; 
The storms of wintry time will quickly pass, 
And one unbounded spring encircle All." 

The miserable theory of everlasting evil is born of 
narrow and incomplete conceptions of the divine govern- 
ment. We are moved to believe with the ancient Spirit- 
ualist, who said : " The sufferings of this present time are 
not worthy to be compared with the glory (or goodness) 
which shall be revealed in us." The poet Bailey, has 
expressed our convictions thus : 

" We only know that God's best purposes 
Are often wrought through dreadest means, and sinful. 
Is thunder evil, and the dew divine ? 
Does virtue lie in sunshine, not in storm ? 
Is not each natural, needful, wisest, best ? 
How know we what is evil from what good?" 

There are cases where very sincere persons suppose 
that, in certain transactions, between themselves and fellow 
men, the conscience of the other party is chiefly in error, 
or hath an evil tendency, while, by more careful reflection, 
it will be seen that the error or sin was not from the 
conscience, but of the judgment. Judgment regards only 
the means for the accomplishment of ends ; but conscience, 
while it is blind in its knowledge of ways and instrumen- 
talities, looks steadily toward ends and ultimates. With 
the best intentions, with a pure conscience oftentimes, but 
solely in conseqence of a defective judgment, many of the 
worst deeds have been committed. Let us, therefore, 
commiserate, but seldom condemn our fellow men. 



220 ANSWERS TO QUESTIONS. 

Seeing and Doing Right. 

CXLII. — Question : " Among jour answers I find the following 
statement : ' The human individual's responsibility is commensurate 
with, or in proportion to the mind's power to conceive of justice and 
freedom.' 

" Now, what I want to ask is, whether the ability to discern 
between the true and the false, the noble and the base, does, of 
necessity, involve the ability to follow the good and reject the evil ? 
that is : do we perceive Truth with the same set of faculties with 
which we accept Truth ? And may there not be such a malady as 
paralysis of the will — practically incapacitating some from the incar- 
nating in their lives that beauty and purity which they yet have power 
to recognize and to love? Was not the poet Richard Savage thus 
afflicted ? And Hartley Coleridge ? And Edgar Allan Poe ? And, 
among other singing and artist prophets, many 

' bright, immortal names 

That were not born to die' f 

" For on what other hypothesis can we account for the terrible 
discrepancies between the high and spiritual inculcations of their 
works, and the solemn, warning lesson of their lives ? " 

Answer : The power whereby the human mind perceives 
Truth, as a principle of the Universe, is the same as the power 
to personate and embody it. The power to conceive or 
feel a principle is identical with the power to put it in 
practice. 

But the faculties with which the human mind perceives 
the relations subsisting between one truth and another — as 
between the law of gravitation in matter and the law of 
progression in mind — are very different from those facul- 
ties by which the principle itself is perceived and 
appreciated. 

A mind may perceive the multifarious relations existing 
between different truths, and at the same time be wholly obli- 
vious as to the principle itself which lives behind such relations. 
Such a mental condition is not adequate to the fulfillment 
of Truth's divine requirements. For example : There are 
persons, very illustrious statesmen and eloquent scholars in 
public stations, whose abilities shine brilliantly when 



THE SEEKS OF ERRORS AND EVILS. 221 

expatiating upon Love between man and man, upon Justice 
between producer and consumer, upon Equality between 
the rich and poor, &c, but it is shockingly notorious that 
many of these same logical politicians and inspired poets 
are the first to transgress the beautiful relations they have 
so rhetorically delineated. And why ? Because their 
souls have not yet appreciated or conceived of the principles 
of Love, Justice, Liberty, &c. ; and, consequently, such 
experience no moral power (or will) to follow the good 
or reject the evil. The Will is never paralyzed when the 
soul is fully inspired with the divinity and majesty of a 
Principle. Men are weak when left to grope their way 
through the wilderness of circumstances. " Doing your 
best under the circumstances " is the same as putting 
yourself under their arbitrary jurisdiction. But acting 
from an inherent love of Principle — let consequences be 
what they may — is ascending the throne of the Heavenly 
King. The power to embody a truth is commensurate 
with the mind's ability to be inspired by its spirit. An 
uninspired soul is naturally disobedient. Poets and pro- 
phets fall only when not inspired by principle. 

The Seers of Errors and Evils. 

CXLIII. — Question : " Why is it amid all your philosophizing, 
you do not explain the prevalence of evil, errors, and sins, in the 
social and moral worlds ? Why don't you expose the great 
scoundrels ? " 

Answer : We have not, we think, neglected to treat 
upon these subjects whenever they presented themselves for 
consideration. But we discern the reason why our ques- 
tioner is not satisfied with the universe as it is ; he is 
himself constitutionally discordant ; is morally out of tune 
with the tide and life of men and of things. He has also, 
as a consequence of bis hereditary bias, an instinct for 
19* 



222 ANSWERS TO QUESTIONS. 

exaggerating what evil there is, and a marvelous power 
of imagining evil where only good exists. This unfortu- 
nate mind is a grumbler and a cynic ; a seer of errors and 
evils, in everything and in everybody. 

A true mind, on the other hand, constructed and 
operating on the principles of justice, like a balance, will 
look at the truth which is in the world rather than at its errors 
and incidental follies. An angel will contemplate beauty, 
and power, and wisdom, rather than deformity, and weak- 
ness, and ignorance. We admonish you to fix your affec- 
tions upon flowers ; let the thorns take care of themselves. 
Lift your eyes toward the mountains ; let the dark ravines 
exist where they must. Become a seer of the good that 
men do ; let their evils make but little impression upon 
your judgment. Some men are selfish by necessity of their 
circumstances ; others, from the powerful force of their 
inherited organizations and temperaments. Let your soul 
overflow with a large fraternal charity. Sit in judgment 
only upon your own condition ; and use severity only 
among your own motives. " Judge not" the status of your 
neighbor, until your judgment is made righteous by self- 
purification and progress. Wordsworth, in his poem of the 
Cumberland Beggar, wisely tell us that 

" the poorest poor 
Long for some moments in a weary life 
When they may know and feel that they have been 
Themselves the authors and the givers out 
Of some small blessings; have been kind to those 
That needed kindness ; for this single cause, 
That we have, all of us, one human heart." 

The world will be lovelier when better loved. " Every 
human heart is human." Hear and heed our words. Cease 
complaining and foaming. From the moment you read this 
paragraph, STOP ! Repent ! Reform ! Advance ! Your 



CENTRAL AND INTEGRAL PRINCIPLES. 223 

children (unhappy little ones!) cry or run to hide whenever 
you enter the house. Their ever-working mother, too, 
(your long enduring wife,) dreads the hour of your 
approach. Your physical selfishness is a sad disease of the 
soul ; the evil you see so clearly in others is in yourself. 
What an infatuation is this passion of yours — " nothing 
unless critical " — forever, hawk-like, picking flaws in 
tJie conduct of others. Your moral eye is diseased ; it 
cannot see the good there is in the world. The whole 
secret of your trouble is this : Your character and conduct 
are reflected in the life and actions of those about you. 

Central and Integral Principles. 

CXLIY. — Question: " It is frequently affirmed in your writings 
that " Progress is the Central Law of the Universe. Granting this to 
be so, I would like to know what you consider the Central Principle 
of the human mind. There should be some analogy between the 

constitution of the human spirit and that of the Divine Mind 

Please impart an answer. 7 ' 

Answer : This question is so full of sublime suggestive- 
ness, and the importance of a correct solution is so momen- 
tous to every truth-lover, that we cannot but wish we had 
more time to bestow upon it. But being quite limited 
in the latter particular, and yet not feeling at liberty 
to delay a reply to so excellent a question, we proceed at 
once to treat the subject with brevity. 

The human mind, like the material and spiritual 
universe, is constructed upon musical principles. The 
discords and imperfect notes in the world of matter are 
made known to man's mind in consequence of these prin- 
ciples ; and without them — i. e., the immanent principles 
of perfect harmony or music — man could not know anything 
discordant or inharmonious. The standard of conscious- 
ness, and the infallible laws of reason or judgment, must 



224 ANSWERS TO QUESTIONS. 

mind was naturally and organically discordant — that is to 
say, in other terras, if the infallible principles of Music (or 
of Heaven) were not wrought into the very inmost essences 
of the human spirit — then, manifestly, his mind, which 
includes both his consciousness and his faculties of reasoning, 
could have no sense of accord and harmonial proportions. 
Therefore, from the fact that man is exquisitely and 
naturally conscious of discordant sounds and of anti- 
musical proportions — the same in matter about him, as in 
the operations and manifestations of his own spirit — we 
are philosophically and spiritually authorized to conclude 
that his mind is constructed, like the stupendous universe 
itself, upon the impersonal principles of perfect Music. 

The central law of the spiritual universe — which per- 
petually flows from and incessantly returns to the Divine 
Mind — we are moved to name the Law op Progression. 
The primary law is Association, and the final or ultimate law 
is Development. The pivotal principle, on which the whole 
system revolves, is " Progression," while the two wings, or 
twin-laws of the infinite movement, are the perpetual causes 
of Motion, Life, Sensation, and Intelligence. 

The analogy and the truth are not less conspicuous to 
the philosophical thinker when he approaches and observes 
the constitution of man's mind. In former classifications, 
to which we adhere with ever-refreshing confidence, 
we have thus named the actuating principles, (i. e., the 
loves) of the spirit: (1.) Self Love; (2.) Conjugal Love; 
(3.) Parental Love ; (4.) Fraternal Love ; (5.) Filial Love ; 
(6.) Universal Love. These are the radical, involuntary 
essential constituents, or vital forces, of man's inmost 
spiritual constitution. Without these he could feel nothing ; 
know nothing. The development and manifestations of 
form and judgment are from the essences of the internal 



CENTRAL AND INTEGRAL PRINCIPLES. 225 

invisible, but producing principles. These six principles 
are arranged on musical laws, and their operations are, or 
should be, and ultimately will be, in accordance with 
music or harmony. We will indicate by difference in type, 
the distinction between the major and minor Principles in 
man's spirit, thus : 

1. Self Love. 

2. CONJUGAL LOVE. 

3. Parental Love. 

4. FRATERNAL LOVE. 

5. Filial Love. 

6. UNIVERSAL LOVE. 

In the above table it will be observed that there are 
three major and three minor principles in man's involuntary 
constitution. The action and reaction, or attractions and 
repulsions of these involuntary forces, result in a constant 
disturbance of rest or equilibrium ; and the result of such 
constant disturbance is expressed in all the diversities of 
human sensation, emotion, thought, and action. In order 
to understand which is the central of the three minor 
principles, let your eye glance over the scale, which 
instantly informs you that Parental Love (the affection 
for offspring) is the central principle of the minor loves of 
mankind. So, also, to ascertain the Central of the major 
principles, fix your eye on the name in largest type, and 
the following answer stands out in bold relief : 

1. Conjugal Love. 

2. FRATERNAL LOVE. 

3. Universal Love. 

Here, then, is our first important conclusion, viz : the 
central principle of all growth and progress in man's spirit 
is Fraternal Love. Glorious gospel of Brotherhood ! 
This explanation covers all the phases of religious and 
national experience. Every political party, every religious 



226 ANSWERS TO QUESTIONS. 

sect, every artistic organization, every financial combina- 
tion, every State, every municipal corporation, every 
enterprise in the vitals of society, is predicated on the 
central principle of attraction — namely, Fraternal Love. 
The priesthood, the legal profession, the medical schools, 
are based on " Fraternity." The teaching of Jesus was 
all to the effect that, being bound to one faith and to one 
Father, "Ye are all brethren." Every religious teacher 
has inculcated the principle of Brotherhood. Sisters of 
Charity ! Brothers in Jesus ! Brothers and Sisters in the 
Temperance Cause, in the Anti-Slavery Cause, in Spiritual- 
ism, &c, &c. Thus the Central principle perpetually 
urges itself to the surface ; and we, in applying the prin- 
ciples of the Harmonial Philosophy, should work from the 
heart of Fraternal Love. 

Having given the key to the solution of the whole 
question, we have but to give the scale of the Thinking- 
principles in Man's mind, to make the truth yet more vivid 
and conspicuous: (1.) Use; (2.) Justice; (3.) Power; 
(4.) Beauty; (5.) Aspiration; (6.) Harmony. Now let us 
arrange these Wisdom-principles according to their major 
and minor importance, indicating the distinction by type : 

1. Use. 

2. JUSTICE. 

3. Power. 

4. BEAUTY. 

5. Aspiration. 

6. HARMONY. 

In this scale the minor principles of Wisdom — in small 
type— are (1.) Use; (2.) Power; (3.) Aspiration. The 
Central Principle in this trinity of minor voluntary powers 
in man's mind is " Power." From this we are authorized 
to conclude that « power" is not the best and most influen- 
tial principle, either in private life or in the application 



CENTRAL AND INTEGRAL PRINCIPLES. 227 

of any law or rule to human society. We are rather 
constrained to conclude that the use of " power" (or force) 
is best only in a minor, or subordinate sense, and while 
under the sway of discordant circumstances. This conclu- 
sion is both general and particular in its application, and 
should, therefore, influence public functionaries as much as 
persons in the affairs of daily life. By glancing for a 
moment at the scale again, you will perceive that the major 
principles are also three, the Central being indicated by the 
largest type : 

1. Justice. 

2. BEAUTY. 

3. Harmony. 

This scale gives the whole gospel of the Harmonial 
Dispensation, in contradistinction to that of Adam, Noah, 
Moses, Jesus, or of any other branch of human history in 
any age. In Wisdom, Beauty is the Central principle of 
all true reform and progress. What " Beauty " is we will 
not stop to define, believing that most of our readers have 
imbibed the spirit of ' former definitions. (See Harmonia, 
vols. 2 and 4.) 

In the prosecution of all true reform in this age, it is 
essential that the teacher and practitioner be duty inspired 
by the Central principle of his involuntary hemisphere, 
which is Fraternal Love ; and it is equally necessary in 
dealing with the errors and misfortunes of his fellow men, 
that he be led by the Central principle of Wisdom, which 
is " Beauty." This principle, which is the voluntary and 
executive law of proportion and equilibrium, will, in 
unison with Fraternal Love, accomplish all the ends of 
" Justice " on the one hand, and of " Harmony " on the 
other. Justice and Harmony are the wings of Wisdom — 
the twin principles of all musical accord in soul, in society, 



228 ANSWERS TO QUESTIONS. 

and in the universe ; therefore, let all reformers, who 
think they stand upon the Harmonial Platform, take heed 
every moment lest they retard the growth of these princi- 
ples among men. 

The True Glory of Man. 

CXLV. — Question : " The subject of finite and infinite has been 
under some investigation here. A medium in the trance proposed the 
question — ' Wherein the finite differs from the infinite.' Our whole 
circle decided, with one exception, that the principle in man is infinite. 
Please give your ideas on this question." 

Answer : Your circle are well impressed with the nature 
of a principle. Principle signifies that which is infinite. 
Man's life is full of infinite principles, but the limitations 
of individual development, and therefore of private know- 
ledge and experience, cause man to place himself in the 
finite realm, by which he is wisely humiliated and tempo- 
rarily circumscribed. 

But the true glory of man is the supremacy of his 
spiritual nature. His art, science, philosophy, literature, 
are nothing, unless they spring out of the spiritual fountain. 
The world is overwhelmed with materializing agencies — 
the dead weights of selfishness and passion — by which the 
exalted and ennobling aims of life are shorn of the wings 
of progressive flight. Let the spiritual hold dominion 
over the material, just as the mind employs the body as its 
ministering servant, and the result will be electrically 
telegraphed to the utmost bounds of humanity. From the 
spiritual, then, let all the great enterprises start. This is 
the true foundation for the development and upbuilding of 
every race in the world. 

And why? Because the spiritual is fixed — "rooted 
and grounded" — in the heart of that which is principle. 
Principle is infinite. It is from and to the central 



TOO YOUNG TO TEACH OLD MEN. 229 

perfection. Principle is limited to man's consciousness 
and memory, because man's development is not infinite. 

And there is yet another reason why man should start 
his enterprises, however external, from the spiritual stand- 
point, viz : because the higher and wiser intelligences can 
touch what is material only through and by means of the 
spiritual. In all kinds of industry, merchandise, artistic 
pursuits, &c, the man and woman should ask each other 
at the start, " Why this effort ?" and the answer should be, 
" The use of all life, industry, and wealth, is to pro- 
mote the growth and happiness of the spirit." Make this 
resolve and good spirits will hasten to shower blessings 
on your efforts. 

Too Young to Teach Old Men. 

CXLVI. — Question : " Knowing that you invite candor, or, at 
least, will tolerate a free expression of views not your own, I take the 
liberty to ask in all candor, whether you do not consider yourself too 
young and inexperienced to teach old gray-headed men in the highest 
walks of science ? I think you are. What is your candid opinion? ;; 

Answer : We will be candid in every word we write, 
and, so promising, will suggest that years neither authorize 
nor invalidate any one's productions. The law of Progress 
makes it easy for every one to be both a teacher and a 
student ; to instruct others and be instructed at one and 
the same time. 

We do not profess to teach old gray-headed men in 
particular. If we write or utter anything from the inex- 
haustible interior — the teachings whereof correspond to the 
established laws of Nature, Reason, and Intuition — we 
expect that the question of parentage or years will not be 
raised. Prof. Maury, for example, yet a young man, has 
almost reduced sea-storms to fixed principles. His charts, 
made quietly on shore, and not at all on shipboard, educate 

old captains how to navigate the mighty deep. With that 

20 



230 ANSWERS TO QUESTIONS. 

young man's charts and philosophy of sea-voyaging to guide 
them, the venerable ship-masters can escape terrific storms, 
and reach port at least a month earlier than formerly, and 
all taught by a young man ! 

Once for all, then, let it be remembered that we desire 
to stand or fall by the investigations and adjudications 
of Reason. 

Right Eye and Right Hand. 

OXLVII. — Question : " I wish to obtain your impressions of the 
peculiar language recorded in Matthew v and Mark ix, wherein 
we are told to ' pluck out the right eye and cut off the right hand' in 
case that we find these members offend." 

Answer : Our impressions of the simple moral lesson 
behind this language may be easily comprehended. 

Human experience has established the superiority of the 
right eye, hand, and foot, with respect to power and execu- 
tiveness ; and hence it is deemed the greatest possible 
physical misfortune to be deprived of either of these powerful 
instrumentalities. In the moral, intellectual, and social 
departments of human interest, the same remarks are 
immensely more applicable and impressive. That is, it 
would be deemed the greatest misfortune to lose any social 
or political power by which men are enabled to acquire 
wealth and influence in society. 

Now it should be remembered that the occasional ser- 
mons and extemporaneous lectures of the gentle Nazarene 
were addressed to audiences composed, to a limited extent, 
of very respectable, wealthy, and well-educated Jews. 
These were the "Pharisees" — men of great worldly influ- 
ence, brimful of self-righteousness, very pious, of course, 
the opponents of Free Speech, and the antagonists of 
spiritual progression, unless it was all on the side of Juda- 
ism. To this class Jesus was somewhat fond of directing 



RIGHT EYE AND RIGHT HAND. 231 

the severest rebukes and the most practicable lessons of 
truth. His clear mind saw that "the right eve " of a Jew 
consisted of a lustful passion for popularity. The Pharisees 
were blind on the spiritual side, not being able to see 
anything but place, position, said pleasure. But the Teacher 
said substantially this : " The great end of life is devotion 
to Truth, regardless of consequences ; and, therefore, if 
your worldly position or popularity i offend thee ' or check 
thee, just cut loose — 'pluck out' the eye with which you 
can only see the mammon of unrighteousness — and thence- 
forward become a free-minded child of your Heavenly 
Father." 

Again : The spiritual son of Joseph and Mary under- 
stood perfectly that the " right foot and right hand" of the 
Pharisees were such attributes as high-mindeclness, or 
pride, egotism, or self -righteousness, and chieftainism, or the 
love of power. The Teacher realized that these members in 
the social body of the Jews were powerful hindrances to 
individual progress in righteousness. Consequently, it was 
very natural for him to say : " Cut off every habit, every 
passion, every vice, which tends to cast thy whole life into dis- 
cord and misery." The hands and feet of pride and selfishness, 
and the eyes of fashion and popularity, were stumbling-blocks 
in the pathway of individual development. And Jesus, 
being an " agitator" in society, and a preacher of " new 
truths" to the people, counseled the rich folks to " sell all 
they had" in order to follow the highest principles ; to 
" pluck out " every offending obstacle ; and to " cut off " 
«very possible external impediment to their spiritual pro- 
gression. It seems to our mind that this teaching is 
particularly applicable in these days of supreme selfishness 
and bigoted blindness. 



232 ANSWERS TO QUESTIONS. 

How to Live in this World. 

CXLVIII. — Question : " I would solicit instructions in regard to 
what course to pursue, in order to live right in this world. This desire 
is unceasingly upon my mind.' 7 

Answer : It hath been written : " The spirit quickeneth, 
the body profiteth nothing." We, on the other hand, 
while admonishing you to believe that the spirit is the only 
" fount of every blessing," would urge you first of all to 
put your body in a harmonious and healthy condition. 

1. Pure physical health is the foundation of every moral 
excellence. 

2. Individual impulses and interests, being undisciplined 
and changeable, are liable to lead in uncertain and evil 
ways. Therefore, let the principles of Love, Justice, 
Truth, Wisdom, and Liberty, guide you in every relation 
you sustain to individuals, to society, or to the world. By 
adherence to these principles you will be many times 
called upon to take a positive and open stand against every 
person, Church, or State, which promotes the unmistakable 
evils of hate, injustice, error, superstition, and tyranny. 

3. The Past cannot be recalled. Regrets for deeds 
already committed cannot aid your spiritual progress, 
unless such regrets act as wholesome admonitions, saying : 
" Go, sin no more." But if, on the contrary, your retro- 
spections excite your soul to sadness, or arouse your 
resisting faculties until feelings of revenge and cruelty 
possess you, then say, " Get thee behind me, Satan !" 
Cheerfulness and hopefulness are among the highest expres- 
sions of spiritual help and virtue. 

4. The embodiment of all terrestrial and heavenly prin- 
ciples, is God. The essential half of God, is Mother 
Nature. If you desire to become like unto these, strive 



TRAINING AND RIDING HORSES. 233 

to evolve in daily practice all the principles of which you 
can form any conception, both physical and mental. 

5. Remember, the eternal gods are ever present ! Help 
thyself then, and the gods will help thee. 

Training and Riding Horses. 

CXLIX. — Question : " Do you consider horsemanship and horse- 
back riding natural and healthful ? Do you know how long mankind 
have used horses for such purposes V 

Answer : Equitation, or the art of riding on horseback, 
is a most graceful, healthful, and noble exercise. It is useful, 
physiologically and psychologically, and should become a 
universal custom. Carriages are very elegant and appro- 
priate for the very infirm and sick ; but, except for long 
journeys, carriage-riding is a most unnatural and unhealthy 
practice. Let our American men and women, both young 
and middle-aged, acquire the art of equitation. Nothing 
can be more recreative and elegant. Written history does 
not extend far enough in the remote past to report the 
introduction of equestrianism. Genesis is called the 
earliest history. The first mention of the horse as subser- 
vient to the will and wishes of man, we find in Exodus. 
It is there said, in relation to the flight of the Israelites, 
that the " Egyptians pursued after them with the horses 
and chariots of Pharaoh and his horsemen." In Grecian 
history and poetry the glory and beauty of horsemanship are 
frequently mentioned. Homer in the Odyssey compares 
Ulysses, when shipwrecked and clinging to a plank, to a 
well-trained horseman, keeping his seat across a restive 
steed. In Egypt, Syria, Persia, Ethiopia, China, Greece, 
Rome — indeed as far back as the memory of man extends 
— we find positive evidences that there are natural affinities 
between mankind and the noble horse. We say, never 
exercise in a carriage when you can walk, or ride upon the 
ba^k of a horse. 20* 



234 ANSWERS TO QUESTIONS. 

Swedenborg's Dietetic Habits. 

CL. — Question : " A number of gentlemen have been recently 
debating the question whether foods and drinks exert any positive 
influence upon the action of the superior or spiritual faculties. Some 
contend that, inasmuch as spirit in man is independent of the matter 
composing his body, it is unreasonable to believe that physical habits 
have anjr effect ; while others contend for the opposite view, that 
man's mind is a part of his corporeal frame, and must be benefited or 
depressed by means of foods, drinks, &c. As the case of Swedenborg 
was frequently alluded to, by both parties, to sustain the two theories, 
I write to obtain from you the exact facts in the case of that great 
Seer. Can you and will you state precisely what were the dietetic 
habits of Swedenborg ? " 

Answer : Our correspondent's question requires a very 
particular reply, because, notwithstanding the expressed 
opinion that spirit is independent of the body, the great 
facts of clear-mindedness, of clairvoyance, and of seership 
in general, are inseparable from this question of eatings 
drinking, and sleeping. What we have to offer as testi- 
mony on this head is reserved to a more suitable occasion. 
In order to give the interrogator, and our readers 
generally, a complete and important reply, we quote from 
James John Garth Wilkinson's faithful Biography of the 
great Seer of the North. The following paragraphs are 
taken from pp. 236-240 inclusive : 

His diet was a constant harmony and preparation of 
his seership. " Eat not so much" was written over its 
portal, and the instruction was obeyed throughout the 
curriculum of his experiences. The vermin of gluttony 
are all those bodily lives that exceed the dominion of 
spiritual ; and these he cast out and kept out, fining down 
the body to the shapely strictness of the soul. We read 
of one excess that he committed, of so peculiar a nature, 
that we tell it in his own words. It occurs in his Diary, 
with the strong heading, " The Stink of Intemperance." 
" One evening," says he, " I took a great meal of milk and 



swedenborg's dietetic habits. 235 

bread, more than the spirits considered good for me. On 
this occasion they dwelt upon intemperance, and accused 
me of it." He then proceeds to say, that they made him 
sensibly perceive the foulness which their ideas attributed 
to him. If so infantine a debauch was thus reproved, we 
may imagine how sensitive a thermometer of appetite his 
daily spiritual relations furnished ; how the spirits that 
came to him opened a correspondence with the " animal 
spirits" that were embodied by his diet. Seership, as a 
general rule, is coincident with abstemiousness, which is 
the directest means of putting down the body, and, by the 
law of the balance, of lifting up the soul ; and where 
seership is thus produced, it will, of itself, lead to new 
demands from the soul, or new exigencies of temperance. 
We might instance the Hindoo seers as examples of these 
remarks, or we might support them by numerous cases 
occurring in Europe, and even at the present time ; not to 
mention that the germs of the experience are within every 
man's knowledge. 

As the man depends so much upon the dinner, and the 
dinner upon the appetite and self-control, it is interesting 
to know what was the diet of a man so industrious, peaceful, 
and deep-eyed as Swedenborg. For some time after his 
spiritual intercourse commenced, his mode of living 
appears to have been not unusual, excepting that the 
quantity was moderate : he occasionally drank one or two 
glasses of wine after dinner, but never more ; and he took 
no supper. In company, throughout his life, he followed the 
habit of the table, and took wine, " but always very moder- 
ately." During the last fifteen years of his life he almost 
abandoned the use of animal food, yet at times would eat 
a little fish, eels particularly. His main stays were bread 
and butter, milk and coffee, almonds and raisins, vegetables, 



236 ANSWERS TO QUESTIONS. 

biscuits, cakes, and gingerbread, which he used frequently 
to bring home with him, and share with the children. He 
was a water-drinker, but his chief beverage was coffee 
made very sweet, and without milk. Collin is correct 
when he says that pensive men generally are fond of coffee. 
At his house in Stockholm he had a fire from winter to J 
spring almost constantly in his study, at which he made 
his own coffee, and drank it often both in the day and the 
night. He took snuff largely. It appears that he abstained 
from animal food from dietetic considerations. At the 
same time there dwelt in his mind a vegetarian tendency, 
pointed towards the future, or at least, what is the same 
thing, crying out from the past. He writes on the subject 
in his Arcana as follows : " Considered apart, eating the 
flesh of animals is somewhat profane. The most ancient 
people never on any account ate the flesh of either beast or 
fowl, but lived entirely upon grain, especially on wheaten 
bread, on fruit, vegetables, and herbs, various kinds of 
milk, butter, &c. It was unlawful for them to kill animals, 
or to eat their flesh. They looked upon it as bestial, and 
were content with the uses and services that animals 
afforded them. But in process of time, when men became 
as cruel as wild beasts, yea, much more cruel, they began 
to slay animals, and eat their flesh ; and in consideration 
of this nature in man, the killing and eating of animals 
was permitted, and continues to be so." 

Some of Swedenborg's pursuers have alleged the whole 
of his experiences to his coffee-drinking ; for coffee, acting 
upon a pure temperament, will, they say, produce excita- 
bility, sleeplessness, abnormal activity of mind and imagi- 
nation, and fantastic visions ; also loquacity. We credit 
these effects of coffee. But he is a medical pedant who 
would try to pour the Arcana or the Diarium out of a 



swedenborg's dietetic habits. 237 

coffee-pot. Nevertheless, there is a truth in the allegation, 
for if Swedenborg's was a life providential for a certain 
end, then the coffee might be a part of the providence, and 
lend its import to the seer. We forget that if God makes 
the world, he also makes everything in it, and a new world 
of things through other things. If coffee will dispose to 
clear-seeing, surely the means do not injure the end. No 
doubt seers are as regular fabrics as crystals, and not a 
drug or berry is omitted from their build, when it is wanted. 
Apart from metaphysics, the time has gone by when any- 
thing is made out of nothing. The question then is, not 
only how Swedenborg came to be a visionary, but also 
what are his visions worth ? Let the revelations criticise 
the coffee, as well as vice versa. The prophets of old, 
unless we are mistaken, had their diet enjoined ; but the 
diet which supported, would be the last thing to contradict 
the prophecy. The truth is, we do not yet know what diet 
insures, or that it is the stuff in the potter's hands that 
makes us either porcelain or common pot, either satin or 
cotton. 

Swedenborg was peculiar in the matter of sleep ; in his 
later years he paid little attention to times and seasons ; 
often labored through the whole night, and had no stated 
periods of repose. " When I am sleepy," said he, " I go 
to bed." He kept also little account of the days 
of the week. As we have seen already, he some- 
times continued in bed for several days together, when 
enjoying his spiritual trances. He desired Shearsmith 
never to disturb him at such times ; an injunction which 
was necessary, for the look of his face was so peculiar on 
these occasions that Shearsmith sometimes feared that he 
was dead. At other times, as soon as he awoke, he went 
into his study, (when in Stockholm,) kindled the embers 



238 ANSWERS TO QUESTIONS. 

of his fire from a ready supply of dry wood and birch 
bark, and immediately sat down to write. 

He was not fluent in conversation ; indeed, he had an 
impediment in his speech, which, perhaps, predisposed him 
to the loss of it that he suffered from his apoplectic seizure. 
It does not appear that he had a remarkable facility for 
acquiring languages, for we find that although he resi- 
ded so long in London, he could not hold a running 
conversation in English. He was, however, sufficiently 
acquainted with the modern languages, as well as with 
Hebrew, Greek, and Latin. All the authorities agree 
that his speech, though not facile, was impressive. He spoke 
with deliberation, and when his voice was heard, it was a 
signal for silence in others, while the slowness of his 
delivery increased the curiosity of his listeners. He 
entered into no disputes on matters of religion, but when 
obliged to defend himself, he did it mildly and briefly ; 
and if any one insisted upon argument, and became warm 
against him, he retired, with a recommendation to them " to 
read his writings. 5 ' One day, when Mr. Cookworthy was 
with him in Coldbath Fields, a person present objected to 
something that he said, and argued the point in his own 
way ; but Swedenborg only replied, " I receive information 
from angels upon such things" — a response of a forcible 
nature, supposing it true, for how many problems intro- 
duction into the spiritual world would answer ; what a 
smiting criticism, for instance, Polheim made, or rather was, 
upon the burial service, just because he stood beyond the 
grave, (p. 90.) Mr. Buckhardt relates that on one occa- 
sion he was present when Swedenborg dined in London 
with some of the Swedish clergy ; and a polemic arising 
between him and one of them concerning the Lord, and 
the nature of our duty to him, Swedenborg " overthrew the 



METHOD OF SPIRIT CULTURE. 239 

tenets of his opponent, who appeared but a child to 
him in knowledge." We can believe that there was a 
formidable power in his slow utterances. 

Were this the place, we might say much upon the almost 
invariable partition that takes place between the gifts of 
speaking and of thoughtful writing, so seldom united in 
one person. The difference between the endowments lies 
somewhat in mental velocities, the writer deploying his 
forces with a slowness measured to the pen-strokes, the 
orator rushing forth with his at voice-speed. The light 
and heavy dragoons of intelligence fulfill different tactics 
in the battles of the Word. Where impediment of speech 
takes place, it is a sign of lacking communication between 
the mind and the organs — of meanings in discourse coming 
down flashwise ; and, in Swedenborg's instance, it might 
argue some predisposition for that separation and absence 
of soul from body for which his life was otherwise remark- 
able — if this be not too medical an opinion. 

Method of Spirit Culture. 

CLI. — Question : " Will you define the best means of mutual 
improvement, or rather how two or more persons may aid each other 
in the development of spirit and understanding ? " 

Answer: The easiest source of mutual injury, or of 
mutual benefit, is Conversation. Nothing is more efficient, 
either for good or evil. Conversation is an art as well as 
a natural gift. Some persons are chatty, incessant talkers, 
or drizzling and monotonous tattlers, but few possess the 
divine gift of imparting high thoughts by beautiful and easy 
conversation. It is the most useful, the most natural, and 
the most spiritual means of intellectual culture. Combative 
conversation is invariably injurious and disgraceful. Small 
talk is usually interlarded with vulgar stories and con- 
temptible inuendoes. Chat is endurable for a brief period. 



240 ANSWERS TO QUESTIONS. 

But of all heathenisms, gossip is the most ruinous; it is 
insulting and discouraging to the better parts of mind. 
True, easy, graceful, natural conversation — up-flowing 
from the heart's deep fountain — is profitable and attractive 
to the last degree. Do not assume the attitude and import- 
ance of an orator while in conversation — make no parade 
with your hands, as though you were addressing a multi- 
tude — but let the tongue give expression, gesture, and 
emphasis to your thought. Speak your words distinctly, 
and not too fast, but sufficiently rapid to keep your com- 
panion in sympathy with your theme. Never monopolize 
the time or attention of any company — never talk while 
another is speaking — but introduce your thoughts only 
when the way is open. We know of no accomplishment 
more advantageous than conversation. A man should talk 
like a book and a book should talk like a man. 

How to become an Author. 

CLIL — Question : " As I wish to take to the trade of Literature, 
I would be obliged if you will tell me how to commence." 

Answer: Commence with sincere conviction, with a 
goodly measure of intuitional persuasion that you have 
genuine intellectual abilities. Do not begin with borrowed 
light, nor with the delusive impression that there is no 
" green-room" of downright hard work. Words are mighty 
only with the naturally intelligent or truly educated. And 
there are no limits to the artistic knowledge and use of 
implements by which word-painting is made attractively 
perfect and influential. 

But we do not like the employment of the word " trade," 
in connection with the divine privilege of receiving and 
imparting knowledge. It conveys a false and mischievous 
impression. If you mean to acquire the art of mechanical 
book-making, of merely selecting and systematizing the 



HOW TO BECOME AN AUTHOR. 241 

literary labors of others, we do not object to the term. 
For then your occupation would be like that of hundreds 
of fine and beautiful minds in the sweep of civilization, 
a mere physical use of thought and brains, with a remunera- 
tion (except in rare instances) not more than one degree 
above diurnal despair and material starvation. 

As a general rule we should discourage any young 
person from devotion to literature, if what are called 
" learning" and " ambition" comprise the working capital- 
stock in the beginner's soul. Polite literature or " belles- 
lettres," is not worth the having. It is to the intellect 
what artificial coleur de rose is to the cheek — beautiful and 
attractive (and most rewardfulj while it continues to 
deceive. But real Literature is deeper than history, more 
symmetrical than grammar, more eloquent than rhetoric, 
more coherent than logic, and the true liteiati are more 
immortal and influential than the mightiest rulers over 
earthly kingdoms. 

By this we mean that a real author is more than a 
writer. The genuine thinker is almost never visible in his 
thoughts. Egotism is never central, hardly incidental, to 
the living picture of words. The impostor, on the other 
hand, is ever sounding his excellencies. He cries up 
his own ware, and flings discredit upon the works of his 
neighbors. 

There are, however, cases of simple embarrassment 
which give the impression of egotism. Shakspeare was 
never truly a genius except when representing others, self- 
forgetful the while ; at such times he became " as broad 
and casing as the general air." Above the petty tyrannies 
of literary custom, superior to the profound jargon of the 
classical master of all the trammeling intricacies of thought, 
« glancing from heaven to earth, from earth to heaven 3 " 
21 



242 ANSWERS TO QUESTIONS. 

his genius swept the arena of life, and spirit, and passion, 
and gave the world assurance of inspirations immeasurably 
beyond the learning and language of the schools. 

We answer you at. length, reader, because the world 
is teeming with pedants and cringing cowards — especially 
is this true in the world of learning and literature. 
Thousands there are who employ their brains and hands, 
their thoughts and pens, their compositors and steam-presses, 
to string together and sell idle words, servants to shallow 
minds, and who thus manage to get a living by " The Trade 
of Literature." Such unprofitable writers — weak arbi- 
trators between the almighty press and the people's real 
necessities — are clients for incapacitated office-seekers, or 
they will write puffs upon the Rt. Rev. Dr. Sonne's literary 
sermons. It grieves us 

" to the soul 

To see how man submits to man's control ; 
How overpowered and shackled minds are led 
In vulgar tracks, and to submission bred." 

We want minds who behold something beyond public 
honors and proud titles, who will walk the billows of 
Time's fitful ocean, who will cast their spiritual " bread 
upon the waters" of Life's sorrowing sea, who will spread 
the feast of eternal Reason as the flower unfolds its petals 
in the sun's love-lit eye — and, reader ! may we hope that 
you will choose to live and to labor in fraternal union 
with the few, " the elect," of Love, Justice, Wisdom, 
Liberty ! " Many are called ; few are chosen." 

Remember that when the noble mind bursts its prison- 
doors of ignorance and egotism — by means of constant and 
sublime exertion, in obedience to the laws of bodily health — 
there is then no barrier between it (the mind; and the 
eternal fountains of light and love which flow from beyond 



HOW TO GET PRACTICAL KNOWLEDGE. 243 

the stars. But unless jour soul be pervaded with a deep, 
divine conviction — as above indicated — it is hardly wise to 
commence. For without the remuneration of affection 
and reason, you would find no other reward equal to your 
labors. 

How to Get Practical Knowledge. 

CLIII. — Question : " Who obtains the most useful and practical 
knowledge — the close observer with the aid of a common-school 
education, or the classical student ? " 

Answer : If you would take the impresssions of things 
just as and where they are, and if you would sympathize 
with the effects which those impressions produce on 
the general mind, then look upon events and circumstances 
with the healthy and sturdy discrimination of common 
sense. But if your ambition is to bury thoughts in cum- 
brous phraseology, to cast all your opinions into a given 
mold, to think in a set form, to bind your impressions by 
the statutes of scholastic routine, to become inflexible and 
sternly critical, to know almost nothing, and at the same 
time appear (grammatically and philologically) to know 
everything impracticable and magnificently incomprehen- 
sible — if this be your ambition, we advise you to become 
what is termed a " classical student." 

In saying this, however, we do not mean to reflect 
unjustly upon a real practical knowledge of the several 
languages. There is great advantage in such an education 
as that which comprehends the native tongues of the 
world's greatest builders in philosophy, morals, and science. 
Putting Greek into the memory of certain industrious souls 
is like placing Aladdin's Lamp in the hand of some worthy 
mendicant ; for riches, lasting and beautiful, are certain 
to flow through it into the whole world ; but to make a 
" classical education " an ultimatum, as hundreds do — a 



244 ANSWERS TO QUESTIONS. 

mere sounding substitute for genuine common sense, strength- 
ened by reasonable habits of observation — is nearly as 
great a misfortune as unteachable ignorance. 

Of all kinds and grades of ignorance we know of none 
more unteachable than that of the " Learned." Classical 
students get the impression that intelligence of the best 
quality was confined to the ancient masters. Perhaps Cicero 
wrote the best things on " Duty" — perhaps Plato expressed 
the finest perceptions of natural " truths," verging on the 
spiritual — but a classical student is not so likely to appre- 
ciate either, as the healthy, rational, progressive mind, in 
the humblest stations of civilized society. Let us get 
knowledge and learning, but let each add the wisdom of 
common sense. 

The Pride of Intellect. 

CLIV. — Question : " Does a study of the works of God develop 
an intellectual pride antagonistic to the exercise of religious senti- 
ments ? " 

Answer : If by the words " exercise of religious senti- 
ments," our interrogator means the sense of obligation and 
of humility which man instinctively feels toward the 
Infinite, we answer that the study of Nature is the only true 
preventive of false intellectual pride, and the only practical 
and normal method of making progress toward what is 
celestial and heavenly. Mr. Gladstone, M. P., in his 
speech before the Liverpool School of Science, uttered the 
substance of what we would say : 

" When a man comes to study and observe the kingdom 
of Nature, he finds himself in contact with vast and 
gigantic forces, that he cannot for a moment resist. He 
feels himself absolutely in the power and at the disposal 
of an Almighty Being, and he sinks into humility before 
the majesty of that being. But while he thus learns 



YOUNG WRITERS OF POETRY. 245 

humility, and while, he might almost be appalled by the 
evidences of power — on the other hand, he sees those 
cheering proofs multiplied from every side, of beneficent 
design, which encourage him to repose a filial trust in the 
goodness of that God who has so richly throughout the 
natural kingdom provided for the support, the comfort, 
and the advancement of human nature. And if we are 
told that intellectual pride is to be the result of scientific 
knowledge, all I can say is that intellectual pride was not 
its result in the mind of Bacon, in the mind of Newton, in 
the mind of most of those great men who have most faith- 
fully and successfully dedicated themselves to those pur- 
suits ; because they have always felt that whatever Nature 
told to us was but a light which glanced upon other regions 
as yet unexplored, and which testified to the existence of 
an infinity of knowledge not as yet communicated, entirely 
transcending that limited province within which it has as 
yet been given to man to walk." 

It seems to us impossible that any genuine student of 
Nature should be puffed up "with vanity." The true 
mind drinks " deep" of the waters of wisdom. A. super- 
ficial knowledge of Science is doubtless productive of 
egotism and pedantry. A substantial character is known 
by its earnest devotion to the honest evidence of its senses 
— in connection with logical deductions from experience, 
and testimonies derived from intuition and reason. 

Young Writers of Poetry. 

CLV. — Question : " I send you a poetical contribution. There 
must be a beginning to every intellectual pursuit in life ; and, as 
' nothing comes of nothing, 7 or, as great things from small ones flow, 
so may I not, by courage, and faith, and hope, labor for a still more 
perfect period in my life's history ? " 

Answer: Your remarks are particularly true with 

regard to that branch of literature of which your contri- 
2i# 



246 ANSWERS TO QUESTIONS. 

bution forms a part. Poetry is one of the Fine Arts, like 
Painting, Sculpture, and Music ; and it requires not only 
natural genius in a certain direction, but patient industry 
and severe discipline in the line of mental culture, to 
become a proficient, much more a master, in the utterance 
of that divine Poetic Principle which is " lyrical, and 
sweet, and universal as the rising of the wind." Hence, 
for an embryo Poet to send his first impulsive effusions to a 
public journal for insertion, would be like an embryo 
Painter sending his first rude sketches to a public picture- 
gallery for exhibition. Long and toilsome is usually the 
journey to the summit of excellence in all high departments 
of human attainment ; therefore, the youthful writer should 
be neither surprised nor disheartened by the rejection of any 
primary production, since perfection comes out of imper- 
fection, or, in other words, " practice makes perfect." 

The Duty of Naturalization. 

CL VI. — Question : " Presuming that I am entitled to the privilege 
of addressing myself to you, in the capacity of an interrogator, I pro- 
ceed at once to ask of you an opinion relative to the legal enactment 
by which a foreigner is enabled to take out papers of Naturalization. 
Would you, being an advocate of a higher law, counsel me to become 
naturalized ? v 

Answer : Yes, friend. Do not delay an hour. Become 
Naturalized at once; and so remain, " world without end." 
The Spirit of Nature calls to thee from afar, and from 
within your own soul not less, so that you need not neglect 
the duty, nor plead ignorance of the steps necessary to 
make you a naturalized citizen of the world. 

" Look on yonder earth ! 
The golden harvests spring ; the unfailing sun 
Sheds light and life; the fruits, the flowers, the trees 
Arise in due succession ; all things speak 
Peace, harmony, and love." 

You have asked a strange question : " Would we 



THE DUTY OF NATURALIZATION. 247 

counsel you to become naturalized ? " Do you not know 
that the pure diffusion of Nature's essence throbs " alike 
in every human* heart " ? The poet's scriptures contain the 
following assurance : 

"There is no danger to a man that knows 
What life and death is: there's not any law 
Exceeds his knowledge, neither is it lawful 
That he should stoop to any other law.'''' 

Thus, friend, you understand the " Higher Law" in 
which we religiously believe. Our higher law is the law 
of Harmony between body and soul, first of all ; then 
between man and man in the universal sense ; and lastly, 
between universal man and the infinite principles of Father 
and Mother. Can you not pledge yourself to support this 
conjugal Union ? 

You are entitled to all the rights and privileges of 
Naturalization. You may be an " alien" to-day ; but, hap- 
pily, you may renounce all other allegiance and become a 
citizen at once. Nor is it necessary first to become twenty- 
one years of age ; nor does the law require that you shall 
be born with a masculine vesture ; nor that you must first 
be a free white, with property and education ; nor that you 
must have inherited a fortune in the form of a white skin, 
with a fully developed cerebrum ; on the contrary, the law 
requires that you make oath or affirmation before the 
Supreme Court of Common Sense, that, renounciug all 
allegiance to popular forms of bigotry and despotism, " be 
the same more or less," you will henceforth support the 
Constitution of body and soul, and otherwise make good 
your loyal declarations. As in public, so also in private 
relations to your fellow-men. 

The Naturalization-office is situated in and through all 
that portion of your organism called " The Brain." For- 



248 ANSWERS TO QUESTIONS. 

eigners, in the garb of new thoughts and ideas, keep 
crowding the vestibule and the main hall-way. Each is 
anxious to be received and transmogrified from a state of 
cloudiness and uncertainty, to full-fledged voting sovereigns 
of the Eternal Spirit. 

The Rights of Races? 

CLVII. — Question : " Do you believe in any rights outside of the 
individual ? " 

Answer : If our questioner's meaning is rightly appre- 
hended, the reply may be briefly written. All natural (or 
divine) Rights are inherent with the individual. . But it 
may be profitably remembered that an individual derives 
his life from the life of the universal Father and Mother. 
A man's independence is, therefore, encircled by the sphere 
of his dependence, even as his individual rights are limited 
and modified by his relations to the rest of mankind. 

We answer, then, that no man can be " a sovereign," 
except by the consent of his fellows. Individual rights, in 
the social and national compact, are consequently relative, 
and not absolute. Man's natural Rights are, to the great 
body of mankind, what a note of music is to the entire 
harmony. The spirit of Brotherhood must overcome the 
passion of selfishness. 

The Value of Just Criticism. 

CLVIII. — Question : " I do not wish you to think that I believe 
all you say to be true, for I believe you are liable to err as others are ; 
yet I admire your writings. I think some of your positions are false. 
Shall I try to demonstrate this opinion at some future time ? " 

Answer : Truth only is infallible. And he is the best 

citizen of any empire, and the noblest friend of his race, 

who perceives and exemplifies the most of Love and Wisdom. 

Men and Nations yearn — pray — hunger — thirst — for the 

whole, well-rounded Truth. Let us fraternally, yet fear- 



BOOKS IN THE DARK AGES. 249 

lessly, analyze each other's development. No hypocrisy 
or concealment. Healthy criticism is the best mental 
fertilizer because it plows up the soil of thought, and pre- 
pares it for the best seed-grains of truth. We agree with 
our questioner in his estimate of individual liability to err, 
and shall, thereiore, welcome any demonstration calculated 
to overthrow error and establish truth instead. 

" Peace, progress, knowledge, brotherhood, 

The ignorant may sneer, 
The bad deny, but we rely 

To see their triumph near. 
No widow's groans shall load our cause; 

No blood of brethren slain , 
We've won without such aid before, 

And so we shall again. 17 

Books in the Dark Ages. 

CLIX. — Question : " I heard a discourse last Sunday against the 
doctrine of ' Progress ' as advocated by yourself and others. The 
preacher said * Men had made but little advancement in point of 
Literature, &c. ; Will you give some few facts relative to the literary 
advantages of this age ? ' J 

Answer : People who lived before the invention of 
printing and steam-presses were deprived of almost all the 
advantages of books and public education. Mr. Lawrence, 
in his Lives of the British Historians, says : " The libraries 
of Italy were so totally ruined by the invasion of the 
barbarians that the popes were often obliged to borrow 
books from Germany. In France they were so scantily 
supplied, that, in the ninth century, the abbot of Ferriers 
sent to Pope Benedict III., to beg a copy of Cicero de 
Officis, as there was none in all France. At the beginning 
of the tenth century, copies of the Bible were so rare in 
Spain, that one copy often served for several monaste- 
ries. It was a rule of the English monasteries, in 1072, 
that the librarians should deliver to each monk one book 



250 ANSWERS TO QUESTIONS. 

at the beginning of the year ; and if at its close he had 
not read it, he was obliged to do penance. The bishop of 
Winchester's cathedral library consisted, in 1224, of 
seventeen books. This prelate borrowed from the convent 
of St. Swithin, a copy of the Bible, in two folio volumes, 
giving his bond for its safe return. The Bible had lately 
been bequeathed to the convent, and so valuable was the 
legacy, that a daily mass was said for the soul of the donor. 

< k Books, in those days, were the most costly possessions, 
yet no price could, in fact, exceed their value, since they 
contained the germs of civilization and advancement. In 
those few manuscripts, so reverenced and valued, was shut 
up the great spirit of modern progress. 

" But even had the simple monks beheld clearly all the 
vast results that were to flow from the influence of books, 
they could not have looked upon them with more reverence 
than they did out of pure superstition, or for the sake of 
their rarity. If any person gave a book to a holy house, 
he was thought to have deserved salvation. Formidable 
anathemas were pronounced against any one who should 
alienate or injure one of these costly possessions. The 
sale of a book was attended with as many formalities as 
that of a vast estate. Persons of character and import- 
ance were invited to witness the transfer ; and a formal 
record was made of the transaction. In 1225, Roger, 
dean of York, gave several Latin Bibles to Oxford, with 
a condition that the student who borrowed one of them 
should deposit a pledge for its safe return. Oxford, the 
seat of English learning, possessed, in the fourteenth 
century, a library, consisting of a few tracts chained to the 
wall, or kept in the chancel of St. Mary's church ; and 
even so late as the fifteenth, it was ordered by the statute 
of St. Mary's College, that no student should use a book 






HOW TO SECURE A FREE CONVENTION. 251 

longer than an hour or two at most, so that all might profit 
by the scanty collection. In France, at the opening of the 
fourteenth century, the loyal library of Paris contained 
but four classics, one copy each of Cicero, Ovid, Lacon, 
and Boethius." 

The World wants Pew Words. 

CLX. — Question : " Is it necessary for me to commit to memory 
a great many words, in order to write and converse with ease and 
fluency ? ;; 

Answer : We think that a general and accurate know- 
ledge of the English language is necessary to either good 
writing or conversation, unless you write and speak by the 
celestial electricity of pure inspiration. And yet only a 
small part of the dictionary is brought into requisition. 
Best writers use but few of the many thousands of words ; 
but those few terms are strong, pertinent, and significant. 
" While," says an exchange, "there are nearly 100,000 
words in the English language, scarcely any one writer 
uses more than 10,000, and few people use in conversation 
more than 3,000. Shakspeare has not more than 15,000, 
and Milton but 8,000. The wants of the world require 
but few words for their expression. The ^Egyptians had 
but 800 hieroglyphics, in which their history for successive 
ages was written. 

How to Secure a Free Convention. 

CLXI. — Question : " Our people very much want a convention, 
What is the best mode of procedure according to your experience?" 

Answer : We have considerable experience as to the 
internal arrangement and direction of public meetings. 
A free-discussion gathering, with no by-laws, is the most 
unprofitable of all institutions. Properly, wisely, and lov- 
ingly managed, however, a Free Convention is the most 
cheering and memorable event. We almost pity a town 



252 ANSWERS TO QUESTIONS. 

or a city that has not had a real American Spiritual 
Assemblage. They are useful and profitable in many ways, 
and should be held wherever circumstances will aid them. 
In places where reformers are not blest with worldly 
goods in great abundance, and economy is necessary, we 
respectfully suggest — 

First : Procure the services of one or two speakers — 
either normal or inspirational — of well-known abilities. 

Second : Then publish a cordial call to the world, 
inviting both skeptics and .believers to meet on a free 
platform. 

Third, and lastly : Send written and special invitations 
by mail to whomsoever the public may feel a wish to hear, 
requesting such to generously contribute their personal 
presence and spiritual influence. This procedure will be 
likely to result in a large congregation of brave men and 
women. Of course the friendly citizens will, as far as 
possible, open the doors and hospitalities of their homes. 
Such accommodations should be pre-arranged. 

But " Order is Heaven's first law." A truly Free 
Convention is^ not a reckless institution, but is one of the 
best illustrations of individuality harmonized with general 
liberty. Our experience has resulted in the following- 
system of regulation ; for it should be remembered that 
hearers have rights to be respected as well as speakers : 

1. The Free Spiritual Convention will hold three 
sessions per day, to wit : commencing at half-past 9 o'clock, 
A. M., 2 o'clock, P. M., and 7 o'clock, evening. 

2. Each session to open with music, to be followed by 
a speech, limited in time only by the discretion of the 
speaker ; each initial speaker to be engaged by the Busi- 
ness Committee. 

3. After the delivery of the opening speech, each sub- 



HOW TO SECURE A FREE CONVENTION. 253 

sequent speaker will be regulated in time by a twenty 
minutes rule. This will give every speaker an opportunity 
to be heard once or more. But — 

4. If the Convention wishes to extend any speaker's 
time beyond twenty minutes, it may be done through the 
Chairman. 

5. In such a Convention^ man's voice on all questions will 
be counted equal to woman's. 

6. It is proposed to abolish the custom of drafting and 
insisting upon the adoption of resolutions — instead whereof 
all speakers are requested to crystallize the pith of their 
leading speech in the form of a resolution, and read it. 

7. But all resolutions touching the necessary business 
of the Convention will be offered for action and adoption. 

8. All sessions will be perfectly free to the public, 
except the evening sessions, when the small fee of one dime 
will be taken at the door, to cover the expenses of the 
Convention. 

This plan, although not congenial to certain selfish 
natures who are certain to imagine that their liberties as 
speakers are tyrannically curtailed, gives the utmost satis- 
faction to the audience. But in case of smaller gatherings, 
perhaps none of these rules are advisable, a chairman 
being all-sufficient. 

In this connection, we remark, friends of the Spiritual 
Philosophy, in all parts of the country, seem to regard a 
system of establishing societies, with regular speaking, as 
the best means of spreading and strengthening a knowledge 
of the principles of the New Dispensation. There is, 
unquestionably, much in this movement which will 
have a direct and lasting influence on the future of our 
universal cause. All reasonable minds are friendly to the 

organization of circles and societies in different localities, 

22 



254 ANSWERS TO QUESTIONS. 

in order to unite the feelings and strengthen the efforts of 
friends in reform ; but it will hardly be within the range 
of possibilities to attract Spiritualists into any arbitrary 
system of Churchianity, by which their opinions will be 
rendered subservient to the restrictions of a creed. There 
is freedom in Spiritual gatherings and business organiza- 
tions; but there is a lurking danger in that kind of 
organization which is predicated upon definite Articles of 
Faith ; and while earnestly suggesting that orderly meet- 
ings and convocations may be instituted in every community 
throughout the land, we warn all men against arbitrary 
standards and dogmatic assumptions. To every one who 
belongs to some creed, the poet puts the following 
questions : 

" What art thou V Say, art thou not a slave, 

Who to some master owes thy every thought — 
Who blindly gropes from birth unto the grave, 

Like some poor animal that has been bought, 
And fed, and fattened ? Is thy thinking wrought 

By the false littleness of some timid sage, 
Who knows no more than what he has been taught, 

And cyphers Truth out by a printed page, 
Or, thinkmg, hides his thoughts, lest he should shock the Age?" 

Coming of a Personal Savior. 

CLXIL— Question : " Do you believe fchat the spirit of Jesus 
Christ shall appear as a Man, glorious in form and majestic in 
manner .... having an earthly body, &c. ? ;; 

Answer : What could a single individual Jesus accom- 
plish among 900,000,000 human beings ? If he should 
spend a month at Washington, correcting the evils of 
politics, would not other strongholds of evil be gaining 
strength in the meantime ? He would be required in both 
New York and London in the same afternoon. He could not 
attend to his Father's business, in all places, if he should 
come to earth as a person. Personality necessitates 



THEOCRATIC AND RELIGIOUS ASSOCIATIONS. 255 

locality. Locality necessitates partiality. Partiality neces- 
sitates injustice. Injustice necessitates another martyrdom. 
Now, reader, do let the old superstition of a persona] Jesus, 
as the world's Savior, pass quietly out of your thoughts and 
writings. Men need more Principle and less individual- 
ism in religion. 

Theocratic and Religious Associations. 

CLXIII. — Question : " What do you think of an association based 
upon a theocratical foundation ? Is such an association worthy of the 
age ? Is theocracy a true form of government ? What do you 
think ? v 

Answer : We think that Spiritualism is worth some- 
thing besides yielding a vast harvest of convincing demon- 
strations that mankind live subsequent to the event of physi- 
cal dissolution. Aside from this, we regard the tendency 
of Spiritualism as mighty in the work of emancipating the 
human mind from the entanglements of arbitrary authority. 
Over and above the social pleasures of Spiritual inter- 
course, and paramount to the varied and widely interesting 
truths which the proofs of immortality constantly impart 
to the receiver's soul, there stands sublimely forth the 
grand and glorious truth that each human mind is an indi- 
vidualized combination of eternal principles. Effulgent 
and fertilizing, like the rays of the sun in the blue immen- 
sity, are the truths of " Individualism." Man's spirit is 
an institution, per se, a reservoir of indestructible principles 
— a miniature world of moral and intellectual powers — 
which are endowed with the inherent capacity of endless 
growth and unlimited expansion. These sacred facts of eter- 
nal personality and co-equal responsibility shine vividly through 
all the holy revelations of the present era. Essentially, 
therefore, it is a sacred truth that mankind are compeers 
and equals — the difference between men being, for the most 



256 ANSWERS TO QUESTIONS. 

part, external and temporary. In the light of Spiritualism, 
we think it is impossible for any very philanthropic minds 
to establish an arbitrary form of government, or to organ- 
ize a social and economic movement, which shall permit 
one man, or any combination of men, to curtail the right 
of the individual to rule sole sovereign over himself. 

News once came across the prairies that a " Harmonial 
Society" had been organized in the State of Arkansas, and 
that said association was an embodiment of inspirations 
and principles vouchsafed from very high sources of intelli- 
gence and truth. We experienced emotions of joy and 
gratitude, and yet we could not suppress a painful suspicion 
that the movement concealed the cloven-foot of an old 
(D)evil, with which nations and races have had to struggle 
for thousands and thousands of departed years. With the 
celerity of lightning our thoughts flashed down the gory 
grooves of Time, and contemplated the progressive devel- 
opment of tribes and races, from the first savages to 
the present population of America ; and nothing was 
more vivid than that u Theocracy " is the form of govern- 
ment to which only children in the art and science of self- 
control will submit. Savages are natural anarchists. One 
step forward, however, and the form of government will 
be Patriarchal. Each tribe will have its own Father, 
who is arbiter and absolute governor. But this form 
gradually changes into Theocracy. A Theocracy means 
the government of a people by the (supposed) immediate 
direction of God. The Israelites furnish an example. The 
chief priest, however, really had everything his own way. 
He had but to say, " Thus saith the Lord," and his com- 
mands, good or evil, were unhesitatingly obeyed. Then 
comes the fourth form of government, which is Monarchy. 
Monarchy is a government in which the supreme power is 



THEOCRATIC AND RELIGIOUS ASSOCIATIONS. 257 

lodged in the hands of a single person. The succeeding, 
or fifth form or government, is Republicanism. This is a 
system in which majorities rule. The sovereign power is 
lodged by the people in their representatives. Lastly, 
comes the sixth form of government, which is Democracy. 
A genuine Democratic form of government has never as yet 
been developed on earth. The government of Athens, in 
Greece, was an approach to it. Democracy is an institu- 
tion in which the supreme po\7er is lodged in the hands of 
the people. America is not a Democracy : it is a Republic. 
Republicanism invests representatives with all the power 
of legislation : Democracy, on the other hand, is the power 
of the people to legislate for themselves. Hence, we aspire 
after a true Democratic form of government. It is supe- 
rior to Republicanism. 

But we labor for such a development of the individual 
as will make even " Democracy" a perfectly useless form of 
government. The full and free expansion of man's individual 
poivers and faculties will be attended with the overthrow 
or decay of every arbitrary system. " Each man will be a 
law unto himself." Where shall we expect such develop- 
ment to commence ? Where, unless with the true Spirit- 
ualist ? Who can know anything of the " Liberty of the 
Sons of God " except those who, as a reward for truth- 
seeking in spite of public opinion, have been and are 
blessed with the many and varied truths of a philosophical 
Spiritualism ? 

The first Harmonial Society will be a spontaneous com- 
mingling of self-regulating and mutually-interested men, wo- 
men, and children — a State in which each home will be held 
sacred as a sanctuary of private rights and spiritual happi- 
ness — a Society, in brief, wherein Selfishness cannot exist ; 

where Love is the only tie ; where Industry is honored ; 

22* 



258 ANSWERS TO QUESTIONS. 

where Injustice cannot be done ; where Attraction will be 
the only law of association ; and where Wisdom in each will 
be the only Theocrat to which the individual is amenable. 
Until human beings can dwell together " in the bonds of 
peace" — naturally, and without arbitrary government — we 
hold that it is far better to remain among existing institu- 
tions. It is surely better to improve upon what is, rather 
than to multiply " stumbling-blocks," and then scatter 
them along the pathways of Progress. 

Organized and Associative Effort. 

CLXIV. — Question : " Is it not about time for Spiritualists 
and Reformers to associate themselves together for purposes of self- 
protection and philanthropy ? Can we not do more good as a body, 
by organization and systematic effort, than by the present individual 
and isolated method ? Does not Nature teach organization and 
system ? " 

Answer : All Nature works by organization, by system, 
by co-operation, by unity of means and energies, and we 
have never felt unfriendly to Nature's methods ; but we 
have yet to learn that Nature builds a planet, a mountain 
of granite, a tree, an animal, or a human being, by a con- 
centration and organic conspiration of her laws and plastic 
materials. A world is born out of matter with but little 
aid from the materials or essences of other and older 
bodies in space. A tree begins from a germ and grows, 
up into full-blown treehood without an organized effort by 
the surrounding forest. An animal is brought forth and 
grows up to its full measure without an organized exertion 
by the animal kingdom. A human being, the most won- 
derful and perfect of all organic forms, is not the work of 
any systematic association on the part of mankind. All 
these vast, delicate, complicated, harmonious results, are 
accomplished without taxing the time, energies, and atten- 
tion of the surrounding universe. These bodies obtain 



ORGANIZED AND ASSOCIATIVE EFFORT. 259 

their substance and vitality from their immediate, inde- 
pendent, benevolent neighbors, and not from a particular 
treasury of essences and principles. A congress of animals 
do not meet to legislate new animals into existence, nor to 
decide when those already in being shall become extinct. 
We never witnessed a convention of trees for the purpose 
of organizing plans for the engermination and growth of 
other trees. We never saw an organization of planets 
holding " secret" sessions to arrange the future coming and 
government of other planets. 

Nevertheless, we believe in systematic and orderly 
effort ; and, so believing, we do nearly all our work every 
day in a systematic and orderly manner. We believe in 
organization of labor, capital, and talent ; and so believ- 
ing, we harmonize them as far as practicable in our deal- 
ings with the living and moving world ; and we shall 
welcome the hour when many may be as one (e pluribus 
unum) in the practical concerns and interests of life. The 
manifold economies and immense advantages of organized 
efforts are evident to every thinker. But to the question, 
Shall Spiritualists and Reformers organize ? " 

In reply, we speak for ourself and for those only, who, 
spontaneously and unsolicited, think as we think on the 
subject. We shall most heartily encourage every reason- 
able, practical effort for the world's advancement. We 
deem every movement reasonable and practical, like a fire- 
company or a prison-reform society, which goes directly 
and systematically about its business and duties without 
sitting in judgment upon the political or religious convic- 
tions of its members. Any ecclesiastical jurisdiction is a 
hindrance to individual liberty. Personal freedom is most 
important to spiritual growth. All civilization, not based 
upon perfect, personal self-ownership, is false, semi-despotic, 



260 ANSWERS TO QUESTIONS. 

and will yet be " put aside " by true manhood, with all 
other « childish things." 

Spiritualists should not need a " Board of Directors " 
to inform them when they may do good. The man or 
woman that needs the dictum of a Society to indicate the 
" ways and means " of helping a fellow being, has hardly t 
outgrown the churches, and we counsel all such to remain 
in some established sect or society, until they obtain strength 
enough to stand alone and to do good works from the 
internal spirit and power of truth. 

It is unquestionably best for local business organiza- 
tions to be instituted. Traveling teachers of the New 
Dispensation are sorely tried with the chaos and incon- 
veniences of the present hap-hazard condition and methods 
of conducting public meetings. Such local societies may 
easily organize, in accordance with the laws of the State 
in which they exist, and thus reach all the beneficent ends 
that are accomplished by sectarian organizations, avoiding 
as many of their follies and errors as possible. 

We have no objections to such local, temporary, practical, 
easily-managed, non-sectarian organizations. If some of our 
Spiritualists want Odd-Fellowship, Free-Masonry, or other 
forms of secret Societies, they ought to join themselves to 
such bodies, and not spend their time, and mind, and means, 
in concocting comprehensive spiritual movements, which can 
accomplish little more than the several societies and reli- 
gious schemes already organized and in full operation. To 
all propositions of this nature, to attach ourself to such 
schemes, we answer, emphatically, no ! The world is full 
of them, and we shall not help to " organize more defeats." 
But if any of our brethren want to involve themselves in 
such fascinating ecclesiastical machinery, they shall have 



ORGANIZED AND ASSOCIATIVE EFFORT. 261 

our friendship as individuals just the same, but as "a body" 
they may expect neither our sympathy nor approbation. 

" The Spiritual Congress," (see Present Age and Inner 
Life, p. 82,) contemplated nothing like the organizational 
schemes which certain Spiritualists are striving to develop. 
It is unqualifiedly assumed by some earnest minds that the 
said Congress of Spirits is the prime source of these organ- 
izational schemes. We hereby declare, with full know- 
ledge of the facts, that every such assumption is untenable. 
There is no foundation for it in truth. The members of 
that Congress do not work for mankind in an associ- 
ative capacity. They came together like earthly minds in 
temporary convention. 

"For what purpose?" you ask. Read the reply on 
page 94, thus : " For the purpose of weighing kings, 
emperors, tyrants, teachers, and theologians, in the balance 
of Justice and Truth. And mene, mene, tekel, upharsin, is 
written all over their institutions. Men have commented 
on the contents of the Bible with a gaudy show of skillful 
erudition. But the true commentary is now being written. 
When completed, it will be found to be ' A New Dispensa- 
tion ' — an era of psychological revealments and spiritual 
progressions — the ripening up and culmination of all the 
Experiences of Humanity — revealing a unitary combination 
of Truths, unspeakably brighter than the noon-day sun ! " 

The next question is, " When would the particular 
labors of the delegates from that Congress terminate ? " 
On page 95 the answer is given : " When they shall have 
discovered from out of all the races of men, Twelve 
Teachers of Philosophy, and enough media to awaken the 
advocates of sacred superstitions from the delusive sleep 
that has befallen them." 

It now becomes a matter of importance to ascertain 



262 ANSWERS TO QUESTIONS. 

definitely what these twelve teachers are to be. See the 
definition on page 95 : " By teachers of Philosophy is 
meant those minds who can discern truthfully, so far as 
capacity extends, the Love and Wisdom bodied forth in 
things seen and unseen — minds, living on the earth, who 
can utter both love and wisdom by mouth and by life 
before the world." 

Here then, we are unequivocally informed that the 
whole mission of these delegates was to find persons who 
could and would, as individuals, " utter love and wisdom 
by mouth and life before the world," and not to get up 
secret circles and schemey organizations. 

To the question, " Why did the members of that 
Congress draw so near the earth ? " the reply (see page 
118) was thus given: " We draw nigh to scan the terri- 
tories of human Experience ; to examine the stratifications 
of human Thought; to weigh the world in the scales of 
Justice ; to establish a sustaining sympathy with the Pure, 
the True, the Heroic — with the oppressed of every color — 
with the tyrannized of every clime ; and though it is true 
that even spirits may sometimes look with pleasure upon the 
spectacle of a great man struggling with misfortune, yet is it 
our purpose to do whatsoever good thing we find to do, 
with one accord, for so shall at last Eternal Justice be 
done on earth as it is in heaven." 

This passage should read very differently to suit the 
operations of the sectarizing class of Spiritualists. It 
should read : " We draw nigh to influence two or three 
mediums to ' consecrate ' and give ' names ' to several 
persons in the country ; to get up extraordinary machinery 
for the physical salvation of men ; to purchase wonderful 
6 springs ' in New York State ; to give innumerable 
1 lectures ' on every nameable topic ; to give curious 



ORGANIZED AND ASSOCIATIVE EFFORT. 263 

' illustrations ' of conjugal freedom ; and finally to get up a 
theocracy, a i circle-within-circle ' organization, for the 
glorious purpose of ultimately getting everybody and every- 
thing to belong to it." 

That the "Spiritual Congress" did not, and does not, 
contemplate theocratic interposition in the progress of 
mankind, is evidenced on page 1 1 9, where the philosophy 
of moral unity preceding material harmony is thus 
explained : 

"All atomic harmony in the body of a man depends 
upon a pre-existing harmony among the particles of the 
mind. Unity of spirit begets and propagates the unity of 
the form. A Congress of Nations on earth is possible only 
after such a Congress is established in the Spirit Home .... 
When a spiritual sympathy is perfected among the nations 
which have, by individual representatives, left the earth, 
and when that unity is made to exert its energizing, its 
silent influence upon corresponding nations still remaining 
on earth, then, consequently, the same most excellent, consum- 
mation will be possible among all the nations, kindreds, and 
tongues, that are now everywhere disunited, and inharmo- 
niously diversifying the globe." 

In this passage we are taught not to expect harmony 
on earth until there is harmony in the spirit-world. We 
are not told that a Congress of Nations is possible through 
the agency of some " commercial " enterprise, " Free- 
Masonry," " Secret Heart," or any other of the external 
schemes in the world. 

After the " Twelve Teachers of Philosophy" are found 
and put into the field (we do not say that they are not in 
the field,) then a large harvest of believers are promised. 
Now these believers are to be recognized by certain 
" signs." What are the " signs " here referred to ? In 



264 . ANSWERS TO QUESTIONS. 

order to meet the assumptions and operations of those who 
have arrogated to themselves the true mission, the " signs " 
should be these : " The believers will be impressed with 
the greatness of their importance to mankind ; they will 
believe in practical leadership and chieftainism in matters 
of religion ; they will go about finding whom they can 
induce to join their movement; they will institute many 
branches, circles, or departments, in their immense organ- 
ization, and will induce persons to < belong ' to one division, 
and to co-operate in that, if not in all ; they will purchase 
and obtain land here and there ; will make a large pro- 
mise of establishing educational houses by which the young- 
may be converted into the true theocratic doctrines of 
Spiritualism ; and lastly, they will fail, and fail, and fail, 
i to the last syllable of recorded time, 5 and lo ! the great 
millions of this world will not even know that the so- 
called ' advanced ' and self-styled « practical Spiritualists ' 
have had an existence." 

But mark how differently reads the passage (see page 
122,) on this very point: "The believers (that is, those 
fortunate ones who receive the teachings of the twelve 
Teachers of Philosophy,) will show signs or deeds of Good- 
ness, Truth, Temperance, Integrity; they will teach and heal 
the sick ; they will love and liberate their fellow men ; they 
will condemn nor despise no man in anger; neither will they 
retard any more the union of love with wisdom ; nor procras- 
tinate the development of Nature' *s own Religion in the earth" 

Again, we assure all reformers and Spiritualists that, 
in their honest efforts to organize the interests of society 
into harmony with justice and freedom, they shall receive 
our most hearty friendship and aid. Local movements, 
also, in order to systematize the conduct of meetings, to 
establish Sunday-schools, to bestow care upon the sick and 



DIFFERENCE BETWEEN FRIENDSHIP AND LOYE. 265 

infirm, to help on the cause of general education, to deal 
justly with local speakers, traveling lecturers, and worthy 
mediums — in all these movements, which are practicable, 
and easy to inaugurate in every community, without having 
a Central, ecclesiastical organization to legislate for and 
control the local societies, you may look for our sympathy 
and active co-operation. " Thus far — but no farther." 
Let these local societies come up independently of each 
other, like trees in Nature's broad domain, and they will 
flourish in the sunlight of spontaneous truth. A kindly 
sympathy, as between friendly persons, will grow up 
between them. They may greatly differ in their internal 
arrangements, like the legal and other codes of our 
separate States ; but let them ask the heavens, and 
not any earthly Central Society, to nourish and develop 
them in the paths of peace and usefulness. 

Difference between Friendship and Love. 

CLXY. — Question : " Is there any difference between friendship 
and affection ? In what does love differ from friendship ? ;; 

Answer : Friendship is the margin that bounds the 
ocean of love. Friendship gives sympathy and rest, but 
" there is a higher and more tranquil bliss, when heart 
communes with heart; when two souls unite in one, like 
mingling dew-drops on a rose, that scarcely touch the 
flower, but mirror the heavens in their little orbs ; when 
perfect love transforms two souls, either man's or woman's, 
each to the other's image ; when one heart beats in two 
bosoms, one spirit speaks with a divided tongue ; when the 
same soul is eloquent in mutual eyes— there is a rapture, 
deep, serene, heartfelt, and abiding, in this mysterious 
fellow-feeling with a congenial soul, which puts to shame 
the cold sympathy of Matter, and the ecstatic but short- 
lived bliss of Genius in his high and burning hour. 
23 



266 ANSWERS TO QUESTIONS. 

It seems to us that this definition is sufficient to mark 
the difference between Friendship and Love. If not, we 
delegate the final distinction to the heart and judgment of 
our questioner. 

The Law of Spirit- Gravitation. 

CLXVI. — Question : " Do you recognize or believe in the existence 
of any such law as that of spirit-attraction ? ;; 

Answer : We do, and more : We believe that the 
possibility of " peace on earth " is dependent upon the 
operations of this law. In his admirable description of 
the death of Minnehaha, Longfellow gives full expression 
to the force of this principle of soul-communion. In her 
last earthly moments, hundreds of miles removed from her 
heart's beloved, the suffering Minnehaha calls : 

" Hiawatha ! Hiawatha ! 
And the desolate Hiawatha, 
Far away amid the forest, 
Miles away among the mountains, 
Heard that sudden cry of anguish, 
Heard the voice of Minnehaha 
Calling to him in the darkness, 

Hiawatha ! Hiawatha ! " 

The blood-relationships and surface-marriages of the 
world are as nothing when compared with the holy ties 
of spirit-attraction. They operate independently of parent- 
age and regardless of material obstacles. . Than this law, 
by which soul answereth unto soul, through great mountain** 
and distances, there is none more positive, unalterable, 
universal, or divine. 

Illustrations of Spirit- Attraction. 

CLXVII. — Question: "You refer to Minnehaha and Hiawatha. 
Do you not remember that the talented author of 'Jane Eyre' makes the 
hero, Mr. Rochester, (who is represented as being the Spirit-mate of 
the heroine thereof,) when lying and groaning in pain, many leagues 
distant from his companion, pronounce the name of Jane three times — I 



ATTRACTIONS AND REPULSIONS. 267 

Jane I Jane I ! Jane ! ! ! 7 as it were, calling her to come to him, 
while she — as she informs him at a subsequent meeting between them, 
although far away at the time of his calling — hears his voice, and 
answers, ' I am coming I ; This authoress must have guessed that 
there was something like what you term the law of soul-attraction ! " 

Answer : Yes, we recall the beautiful and philoso- 
phical illustration of " The Law of Spirit- Attraction," 
given by Charlotte Bronte, in her wonderful production, 
"Jane Eyre," one of the most vigorous and naturally 
truthful books ever written. Also we remember several 
recognitions and delineations of the workings of this 
divine principal, by authors of all countries. Poets and 
writers, both in prose and verse, have divulged its interior 
effects. George Sand, in her masterly conception of 
" Consuelo," and its sequel, " The Countess of Rudolstadt," 
indicates her knowledge of this heavenly law. By a well- 
known German writer, we get the following recognition 
of soul-attraction : 

" My heart ! I bid thee answer — 

How are love's marvels wrought? 
' Two hearts to one pulse beating, 

Two spirits to one thought.' 

" And tell me how love cometh ? 
' It comes unsought — unsent !' 
And tell me how love goeth ? 
' That was not love which went!' " 

Attractions and Repulsions. 
CLXVIII. — Question : " Will you please explain, for the benefit 
of some of your readers, why, in some instances, when two persons 
meet, one is attracted and the other repelled ? ;; 

Answer : Because the two are not in the same spiritual 
relation to each other. Each, consequently, does not per- 
ceive in the other the same or equal cause of attraction. 
For example : A gentleman, on entering a drawing-room, 
may be instantly attracted by the voice of a lady musician 
at the piano ; and, fascinated by the one powerful attrac- 



263 ANSWERS TO QUESTIONS. 

tion, he may invest her character and disposition with 
various charming traits and beauties, which she may not 
in reality possess ; while he, on the other side of the ques- 
tion, may present neither voice nor any higher possession 
capable of attracting her attention or awakening her 
affections. But whenever two persons are in the same 
relation to each other, they are then almost absolutely 
certain to experience reciprocal interests and attractions. 
In many instances, genuine affections would grow up 
between persons, and such would become steadfast friends, 
were circumstances favorable to a true exhibition of the 
inner life and character. 

The Law of True Mating. 

CLXIX. — Question : " What is the true law of marriage, with 
regard to the happiness of the pair, and also for the good of the 
offspring ? Should likes marry likes, or should opposites marry 
opposites ? Should a highly developed and purely moral person 
marry an opposite nature, in order that the children may have a 
correct and well-balanced organism ? Which would prove the best 
in results, for two highly combative organisms to come together in 
wedlock, or one combative and one meek and gentle ? ;? 

Answer : The law of true wedlock is written in matter 
and in man. It is sublime in its process, and divine in its 
revelations of truth. The male and female principles, or 
positives and negatives, exist and govern everywhere. 

The nuptial law, of which these opposites are expres- 
sions, most explicitly declares that, to the ends of happi- 
ness and harmonious offspring, opposite temperaments 
should marry, but only when there is a similarity of 
capacity and development. That is to say : The social, 
moral, intellectual endowments, attainments, and tastes of 
the parties, should bear some considerable likeness to each 
other, and yet the temperaments (except the centrals,) may 
and should be almost exactly opposite. So, therefore, 
while rapid and torpid, hot and cold, acid and alkaline 



SERVITUDE OF WHITE WOMEN. 269 

temperaments ; will favorably affect each other in marriage 
and result in true parentage, the effect would be exactly 
otherwise if the unlikeness extended into social and intel- 
lectual capacities and dispositions. It will not answer 
to marry a foolish man to an intelligent woman, nor a 
combative to a gentle nature, nor a beast to an angel, for 
misery and diseased offspring would ensue. 

Servitude of White Women, 

CLXX. — Question : kl Please do not consider my intrusion unpar- 
donable. * * * My eldest brother, for many years a member of 

the Rev. Dr. ? s congregation, contests all my legal and moral 

rights upon Bible grounds. Now, sir, I may be a very wicked crea- 
ture to argue my ' Rights ; against such authority, but I cannot 
be a Christian, if such submission and resignation are demanded as 
incidental virtues in a woman. * * * Will you state the Bible 
texts wherein the personal and intellectual rights of woman are made 
subservient to those of her brother man ? * ; 

Answer : The Christian world has a very deep truth 
yet to learn. It must learn that God's authority lies in 
the tranquil realms of eternal principles, written, unmis- 
takeably, in the constitution of mankind. It must learn 
that each is an eternal fact, with identical rights and 
parallel privileges, which no other fact or personality 
has a right to curtail or embarrass. The following are the 
principal biblical texts which, with unequivocal religious 
seriousness, teach wholesale error and injustice : 

1 Corinthians, xiv. — 34. Let your women keep silence 
in the Churches : for it is not permitted unto them to speak: 
but they are commanded to be under obedience as also 
saith the law. 

35. And if they will learn anything, let them ask their 
husbands at home ; for it is a shame for women to speak in 
the Church. 

Ephesians, v. — 22. Wives, submit yourselves unto your 

own husbands, as unto the Lord. 
23* 



270 ANSWERS TO QUESTIONS. 

23. For the husband is the head of the wife, even as 
Christ is the head of the Church : and he is the Savior 
of the body. 

24. Therefore, as the Church is subject unto Christ, 
so let the wives be to their own husbands in everything. 

Colossians, in. — 18. Wives, submit yourselves unto 
your own husbands, as it is fit in the Lord. 

1 Timothy, v. — 14. I will, therefore, that the younger 
women marry, bear children, guide the house, give none 
occasion to the adversary to speak reproachfully. 

15. For some are already turned aside after Satan. 

1 Peter, hi. — I. Likewise, ye wives, be in subjection 
to your own husbands. 

A Child's Question on Marriage. 

CLXXI. — Question : " Will it please you to tell me if you think the 
time will ever come, when it will no longer be considered improper 
or immodest for woman to ask the man whom she loves to marry her, 
any more than it is now for man to ask the woman he loves to marry 
him ? 

" Thoughts upon this subject forcibly presented themselves to my 
mind, when, a few days ago, (after haying read a hook,) my little 
daughter came to me with the inquiry : ' What does a woman do when 
she wishes to marry any one ? ) Of course I could not tell the innocent 
child that woman must not breathe a word on the subject, but that 
many women set all sorts of traps to catch men, and invent all sorts 
of artifices to induce men to ' pop the question ! ; 

" All the answer that I could consistently give her was, that she 
must diligently cultivate such virtues as should make her beloved by 
all who come to be acquainted with her, and especially try to improve 
her heart and intellect in those qualities which she perceived in that 
man whom she loved, respected, and admired the most. 

" But society has no right to condemn in woman what she approves 
and sanctions in man, and I shall be very glad to peruse a few sug- 
gestive thoughts from your pen upon this important subject." 

Answer : The above startling question was propounded 
hj a darling little innocent daughter, only nine years of 
age, to her faithful and conscientious mother, whose answer 
is given in the above paragraph. 

Be very candid, honored reader, and inform us whether 



A child's question on marriage. 271 

the popular and intelligent response of the regardful 
mother is final and satisfactory. Does it meet the child's 
deep-flowing interrogatory, which tends like the tide of 
eternal justice toward the ocean of equality, fraternity, and 
unity? We are free to confess, before the full-spread 
prejudices of superstitious millions, that the sweet-minded 
mother's reply does not fill our soul with perfect satisfac- 
tion. And yet, when morally interpreted, her maternal 
counsel is tenderly prudential and tremulously applicable 
to the child's future welfare, as society is now constituted. 

But the mother herself is dissatisfied. She writes, 
therefore, and petitions for "more light." What! Did 
you not give your daughter to understand that your answer 
was final ? Does she not this very moment believe that 
her " ma " has imparted all the possible intelligence upon 
such a question ? When the weeks, and months, and 
years shall have planted the seeds of experience within 
her constitution, will there not grow up in their midst this 
deep-rooted weed of superstition ? Will she not retain 
the memory of very early years that her affectionate and 
wise mother gave her " the whole truth " upon the relative 
position of the sexes ? And will she not, in consequence 
thereof, become a bigot or a slave in the matter of public 
Opinion. In short, have you not perjured your noble soul 
just as millions of blessed parents have done, and are 
doing? We urge you to review the whole ground on 
which, spiritually speaking, you stood before the question- 
ing mind of your honest-hearted daughter. 

You realized the hollow-heartedness of Custom with 
regard to the wife-hunting rights of men. You involun- 
tarily crimsoned at the thought that your darling daughter, 
just like the millions of daughters in human homes every- 
where, is destined to fix herself artificially and superficially, 



272 ANSWERS TO QUESTIONS. 

in order to attract the handsomest and best young man in 
her neighborhood. She may conceive an attachment for 
some worthy gentleman, himself companionless and honor- 
ably in quest of a true mate, but society imperatively 
denies the right of your daughter to signify her sacred 
interest. She must blush and pretend to cherish different 
feelings ; or, in silence and society, she is constrained to 
conceal every honest emotion. Should she take an hun- 
dredth part of the liberties with the chosen one that society 
accords to him, the chances are that both men and women, 
young and old, pious and impious, editors and readers, 
would howl, and insinuate, and heartlessly misrepresent, 
until affrighted, or intrenched in her pride, she would either 
precipitously retreat, or advance still further in the forbid- 
den way. Then, oh then, " think of her tenderly." 

We ask you, intelligent mother, why you did not inform 
your daughter that, for the present, society is bound by 
customs which cannot be overpassed without incurring this, 
that, and the other misfortune — especially so with respect 
to the rights of courtship and liberties in the marriage 
relation — but it was your sincere conviction that, when 
mankind were more civilized and refined, more noble and 
pure, and less given to misconstrue the best impulses of the 
soul, then — but not a day before — " it will no longer be 
considered improper or immodest for a woman to ask the 
man whom she loves to marry her." That this era wiJi 
dawn we ardently believe, and we shall labor to hasten it. 

An Uncongenial Marriage. 

CLXXII. — Question : " Can you give an illustration of what you 
term an ' uncongenial marriage ; ? " 

Answer: In a certain human forest, away from the 

common herd, lived one Mr. W. Boar. Mr. JB. is a gross, 

grunting, selfish individual ; but he is exceedingly wealthy, 



AN UNCONGENIAL MARRIAGE. 273 

and proportionally influential among his fellow-citizens. He 
is much dreaded and hated by the lower and middle classes, 
and proportionally honored and loved (for his wealth's 
sake) by the upper ten thousand, who reside in the upland 
regions and attractive avenues. But there is an episode in 
his life worth telling : 

— One day Mr. Boar, while walking and grunting for 
his health's sake, and more especially to get up an appetite 
for his late dinner, chanced to meet the beautiful Miss 
Gazelle. Miss G. was a sweet, gay, beaming, graceful crea- 
ture, and beautiful to look upon. She was a wild young 
member of the family of plebeian mountaineers — plebeian, 
because obliged to earn her own food and raiment every 
day ; but by every natural gift and endowment she was a 
high-born and most noble patrician. 

-^-Now Mr. Boar was as yet unmated. He therefore 
followed Miss G., and at once sought the young damsel's 
hand in marriage ! Miss G. was gloriously beautiful in 
a crimson flush of indignation. She detested the touch of 
the rough and tedious lover, and fled his presence with the 
speed of the reindeer. But her parents, who were morbidly 
ambitious of gaining position in the Boar family, urged 
their daughter, and threatened her. They resolutely 
insisted upon the proffered marriage ! She was a Christian 
Gazelle, and had early learned the lesson of obedience to 
parents. Amid tears of agony, and amid remonstrances, 
loaded to the muzzle with the ammunition of resistance, she 
outwardly consented. 

— The marriage-day was forthwith fixed, and the silver- 
edged invitation cards were duly distributed among the 
Boars of all that region. The hour arrived, the occasion 
was awfully solemnized by the Rt. Rev. Dr. Boar, of Boreas 
Chapel, corner Boarway and Fifth avenue. During the 



274 ANSWERS TO QUESTIONS. 

impressive ceremony, the distinguished divine said, " What 
God hath joined together let no man put asunder," etc. 
And then all the editorial Boars of the city responded — 
" Amen " — so mote it be — let God be true," etc. Now it 
should be recorded that the wedding was perfectly mag- 
nificent, superb, princely, a perfect jubilee. Wealthy Boars 
danced with the relatives of the beautiful bride, and the 
entire Gazelle family were delighted immeasurably. The 
bride's parents were especially charmed with the elegant 
attentions and pulmonary flattery of the magnificent Boars. 
Miss Gazelle, although transformed by the priestly wand 
into the important Mrs. Boar, was still wild and sad, but 
most beautiful in her deportment, and charming even in all 
her expressions of displeasure. 

— * * * Six months have fled forever, and with 
them has flown the connubial happiness of the wealthy 
Mr. Boar. The beautiful bride grew more and more cold 
toward her legal lord and " master." On the least 
approach of Mr. Boar, the blood of her heart would 
tremble with a chilling hatred, and its surface become 
frosted with increasing repugnance. 

— And yet, notwithstanding all the ice and snow about 
her affections towards Mr. Boar, to another (a stranger in 
the forest,) she was as warm and genial as the sunbeams 
of midsummer. At length, the fact was too conspicuous 
for concealment — she hated Mr. Boar and loved one who 
answered to the indwelling voice of her soul. The story 
is finished. 

—What is to be done ? Who can tell ? Thirty thou- 
sand aristocratic Boars may grunt and grumble, and 
editorial Boars may quote Scripture and expound statute 
law — but the divine laws of Mother Nature are immutable, 
and no man can long resist their legitimate manifestations. 



ORIGIN OF THE MALE AND FEMALE. 275 

— The question is, " Can Mrs. Boar (who is still inte- 
riorly Miss Gazelle, and unmated) depart for her mountain 
home ? Is the right of " Secession," in such a case, consti- 
tutional and best? Mr. Boar is hourly grunting with 
selfish agonies irrepressible, and all the wealthy Boars are 
grumbling with scandal unspeakable, and all the news- 
papers are selling the scandal to the lower ten millions — 
and yet, the question is : Will Nature ever sanction a legal- 
marriage between a Gazelle and a Boar ? 

Origin of the Male and Female. 

CLXXIII. — Question : " I beg you will explain a seeming contra- 
diction : 'Woman is the equal of man.' [Harmonia, vol. iv.] Elsewhere 
you have said : ' The female ses is the result of an arrest of develop- 
ment ; the nature of the male being characterized by the highest 
degree of foetal development.' [Nat. Div. Rev., page 303, § 62.] If I 
understand you, the less developed is negative and inferior to the 
more perfect. How is this ? " 

Answer : The statement in Nat. Div. Rev. is one-sided 
and incomplete. The thought designed in that particular 
sentence is, that the female sex, like " the opposite sex," 
is determined by an arrest of the straight-lined fcetal 
development. The different stages of foetal growth of 
either sex are the same up to a certain point, when the pro- 
cess is arrested, so to speak, which is immediately followed 
by a divergence of development either to the right or to 
the left of the uterus— eventuating in a female on the 
positive side, or in a male on the negative. We repeat, 
the line of fcetal development is straight and continuous 
until the question of " sex " is to be decided. Then an 
« arrest " occurs, followed by a rapid divergence and some 
perturbation, and a discreet degree in organization is at 
once effected. This process does not impair the constitu- 
tional equality of man and woman. 



276 ANSWERS TO QUESTIONS. 

Concerning the Six Human Loves. 

CLXXIV. — Question : "In the 4th vol. of the 'Harmonia ; you 
describe the six human loves. Now I would ask, ' Can Fraternal or 
Filial Love be developed before Conjugal and Parental, or is it neces- 
sary that they succeed one another in their natural order ? ;; 

Answer : Love is the Life of Man. It is the eternal 
Spirit living in the form of the finite. Some anthropolo- 
gists divide man's brain into special compartments. We do 
not ; and yet there is truth in the theory that special 
organs in the cerebral substance are empowered with 
certain powers for the performance of definite missions in 
the life of the individual. 

Man's energizing and sympathetic powers, yea, and all 
the glorious faculties of penetration and knowledge, are 
summed up in that much dishonored term, " Love." The 
subversion of love is hatred or repulsion. Its inversion is 
seen in selfishness, arctic rigidity, and misanthropy. And 
from its unrestrained but extreme energies, issue all 
violence, passion, vice, and consequent misery. 

The six human loves grow naturally and progressively 

each out of the other. Their inter-dependence and polar 

attractiveness are mutual and beautiful. Their proper 

unfoldments are like the sepals, petals, stamens, and pistils, 

of the beauteous flower that the Great Spirit planted in 

your garden. And although it is possible to feel, and to 

be powerfully actuated by Fraternal and Filial Love in 

advance of the normal growth of their ancestral affections, 

yet it must be remarked, as very self-evident in practical 

life, that none of the Loves are truly wise and happy, 

unless educated and naturally unfolded by their appointed 

predecessors. 

The Population Question. 

CLXXV. — Question : " Can you inform me what the rate of 
natural increase is on the American continent, or in the whole world? " 



AMALGAMATION, AND HUMAN HYBRIDS. 277 

Answer: It has been carefully calculated (by Mr. 
Owen,) that human increase of population, when unre- 
strained by reasou, will double itself every thirty-three and 
a third years. That it has done so, (without reckoning the 
increase from emigration,) in many parts of this continent, 
is certain. Then, if we suppose the present numerous 
checks to population — viz., want, war, vice, and misery- 
removed by national reform, and if we assume the present 
population of the world at one thousand millions, we shall 
find the rate of increase as follows : 

At. the end of 100 years there will be 8,000 millions. 
" « 200 " " 64,000 " 

" " 300 " " 512,000 " 

«' " 400 " " 4,096,000 « 

« " 500 " *t 32,768,000 " 

And so on, multiplying by 8 for every additional hundred 
years. So that, in 500 years, there would be more than 
thirty thousand times as many as at present: and in 1,000 
years upwards of a thousand million times as many human 
beings as at this moment : consequently, one single pair, if 
suffered to increase without check, would, in 1,000 years, 
increase to more than double the present population of the globe. 

Amalgamation, and Human Hybrids. 

CLXXVI. — Question : " I desire to ask you a few questions on the 
subject of Mongrels — ' concrete men. ; 1st. Does not the amalgamation 
of Negro and White produce in all things, (physical stamina included,) 
an inferior race ? 2d. Is it possible to perfectly hybridize the two 
species ? In the mulatto is not the union incomplete, or do the two 
bloods perfectly blend ? Can a mulatto ever get above * halfness 5 ? %y 

Answer ; There is a spiritul geometry in the forms of 
the constituents of blood. It is our impression that phy- 
siologists and chemists have the best things yet to discover 
in the life-secrets of the human heart. In this answer : 
we confine our remarks only to the great general facts 

underlying the visible fluid. 
24 



278 ANSWERS TO QUESTIONS. 

I. The spermatozoa of the male and female of any 
nation will not perfectly blend, unless the shape of the 
blood-particles be consistent with the imperative require- 
ments of the masculine and feminine principles. 

II. The most perfect blending occurs in the harmonious 
conjunction of healthy males and females of the same 
general type or species — as two Grecians, two Mongolians, 
two Africans, two Americans, &c. — showing that the best 
offspring are obtained from parents of exactly opposite 
temperaments, but of the same nationality. 

III. But the shape of the * blood's particles is interiorly 
different, and consequently uncongenial, in parents of 
exactly opposite nationalities ; although in the matter of 
temperament they may be organized in a similar manner, 
by virtue of which they may be fitted for all the require- 
ments and advantages of Brotherhood. 

IV. Therefore, it will forever remain physiologically 
impossible to perfectly — i. e., harmoniously and conjugally 
— blend or hybridize the reproductive blood of extreme 
nationalities. Let it be observed that we use the word 
"extreme" nationality, because when the White and Black 
are not exactly opposite, the offspring may be considerably 
perfect, both physically and mentally. The reproductive 
qualities of Greece, for illustration, could not aflinitize 
with those of America. Proof : The development of 
various go-betweens, or intermediates, and conductors — - 
through much time and space — so that American blood 
might at length exist, and triumphantly prevail. Anglo- 
Saxonism in us is rapidly departing. Americans are 
imperceptibly growing like the aboriginal inhabitants of 
the continent. 

V. and lastly : It will likewise remain physiologically 
impossible to obtain permanently happy and progressive 



THE GARMENTS OF FREEDOM. 279 

offspring from the external conjugation (or marriage) of 
full-blooded America with full-blooded Africa. But partial 
blood may coalesce. Amalgamation, therefore, cannot be 
practiced with impunity. The children of all incompatible 
blood-globules will exhibit, both by disposition of character 
and habitual conduct, the angular particles which (unaffin- 
itized) circulate in their veins and brain. In these conclu- 
sions, we utter not a word respecting inferiority or 
superiority ; so that no human soul need suffer depression 
or experience elevation. 

It is well-known, we believe, that the inter-breeding 
of domestic animals cannot be long continued without an 
adulteration of the germinal properties which established 
the original type. Crossing different breeds of sheep or 
horses is attended with considerable success, and yet it is 
of the first importance that certain standard stock-varieties 
be kept perfectly distinct and fuil-blooded. Nature is 
faithful to her original offspring. 

The Garments of Freedom. 

CLXXVII. — Question : " Do you think the time will ever come 
when we women can dispense with ornamentation in dress ? ,} 

Answer : In civilized society men wear few ornaments. 
Utility, not beauty, is studied. While, in the same social 
state, women exhibit strong attractions for profusion, 
various colors, and artificial ornamentation. They culti- 
vate a taste for delicate laces, graceful costumes, head- 
dresses of every imaginable variety, and gems and jewels 
of every manufacture and degree of expensiveness. Men, 
on the other hand, wear garments the plainest, most 
simple, and most utilitarian ; their chief variety consisting 
of black cloth over white linen, with a hat or cap of the 
soberest color and of a melancholy pattern. 

Notwithstanding the conceded ungracefulness of man's 



280 ANSWERS TO QUESTIONS. 

dress, and the absence of what on woman's form seemeth 
appropriate and beautiful, yet we are free to confess our 
preferences for the masculine attire. 

Some opponents seem to think that they can persuade 
reason out of all desire to see a change in woman's mode 
of dress, on the score of its " long, graceful lines," 
" variegated colors," " ornamentation," <fcc. Nay, nay, 
woman must rise above these physical manacles put on by 
her own hand. She must put on the garment of freedom ! 
Bodily, let her demolish the prison confinements of fashion, 
and dress henceforth like a child of progress. 

Truly and Eternally Married. 

CLXXVIII. — Question : " Will you mention the book or treatise 
that you consider the best, as a guide for those who seek to become 
purely, truly, and eternally married or mated f Another question : 
Do you consider love that grows out of mere friendship — equal to, 
and as liable to be eternal as that attraction which is commonly 
termed ' love at first sight ? ? " 

Answer : The best book, as a guide for those who 
desire to become " purely, truly, and eternally married," 
is the Book op Nature. The best interpreter of the con- 
tents of this everlasting volume is the most harmonious 
human spirit. The truth-loving spirit is educated by 
its mistakes, the wisdom-loving by its errors, the 
selfish by its sufferings, and the sensual by its misery. 
The Book of Nature contains prescriptions for every 
description of moral disease, and infallible directions, 
also, for the consummation of the true and eternal union 
of two loving souls. " Love at first sight " is most likely 
to ultimate in harmonial marriage ; yet many minds are so 
constituted as not to be able to decide, in after moments, 
whether the initial attraction was complete, or only partial. 
In the latter case, the opposite party is not likely ever to 
experience the same degree or kind of attraction ; and such 



1RULY AND ETERNALLY MARRIED. 281 

a marriage, unless very carefully guarded by external 
attentions, will finally be " null and void." The Book of 
Nature says: "True marriage is predicated upon mutual 
conjugal attraction between two souls, whether ' at first 
sight,' or as the result of long acquaintance and intimate 
friendship." No third party, either mortal or angel, 
should be consulted. Our common Mother is wiser than 
any or all of her offspring. But that mind, human or 
angelic, is nearest the Father, who, by spiritual harmony, 
can best interpret the maternal lessons. In true conjugal 
attraction, there is perfect satisfaction ; and one calleth to 
the other thus : 

Come ! come ! come ! 
Come to our home, 
Never to roam ; 
For my spirit is waiting thee, 
Thou with the brave and buoyant tread, 
Thou by crystal fountains led, 
Oh ! haste to dwell with me ! 
Low, low, low, 
Gentle and low, 
Like the rivulet's flow, 
Does thy spirit respond to me ; 
Like the song of the Seraphim soft and sweet, 
Like the viewless tread of an angel's feet, 
Is thy spirit minstrelsy. 

Blest,- blest, blest ! 
Oh ! forever blest, 
In its bower of rest, 
Is the heart that awaiteth thee : 
For thou breathest a song of love divine — 
Pure as the stars that in heaven shine, 
Boundless, and strong, and free. 

Thine, thine, thine ! 
Thus, my heart singeth, 
While thy soul bringeth 
Treasures untold to me ; 
Thine, as the rolling years pass by, 
Thine, when our home is in the sky, 
24* Thine through eternity! 



282 ANSWERS TO QUESTIONS. 

f@^ Young man ! young woman ! every human soul ! 

if you cannot, with your whole heart, and will, and reason, 

thus call the One you love, then beware ; for the fiat of a 

divine law is about to go forth against your false relation. 

Never marry any one to whom you would not sing the 

soul's song from your heart's core. This principle is 

universal. 

Temperaments and Human Offspring. 

CLXXIX. — Question : "Do I understand you to teach that 
persons should not marry unless their temperaments exactly corres- 
pond to each other ? There is much testimony to the effect that like 

temperaments do not produce healthy and long-lived offspring 

Any light on this point will be acceptable to every true nature, 
either man or woman, for it is intimately connected with their future 
interests and happiness?" 

Answer : No, good reader, we do not teach that 
persons of similar constitutions should marry. It is impos- 
sible that the zoosperms of like temperaments should meet 
and blend perfectly in a new organization. The fact that 
there is a difference in gender does not fulfill the interior 
requirements of the reproductive law. The shape and 
sphere of the blood-globules must be different, dissimilar, 
in order that the foundations of another being may be 
firmly and harmoniously laid. 

We have many times urged this view, and yet it has 
been misapprehended, because, at the same time we 
have as strongly urged the necessity, yea, indispensa- 
bleness of the identity or likeness of the central temper- 
aments. The sameness of these temperaments in opposite 
sex does not presuppose sameness of the entire character 
and constitution. If the central or pivotal temperaments 
be identical, the feelings and disposition of the parties will 
eventually grow more and more alike and harmonial, but 
not otherwise. Years of daily association, instead of 
uniting persons of different central temperaments, result 



TEMPERAMENTS AND HUMAN OFFSPRING. 283 

in more perfectly putting them " asunder.' 3 On the con- 
trary, persons of different education, different also in their 
habits, tastes, and dispositions, but with like central tem- 
peraments, may not only begin marriage on the right 
foundation with vital peace and love, but they may gradu- 
ally approximate nearer, and imperceptibly blend more 
and more completely, until all major differences and 
antagonisms be overcome, and pure happiness crown the 
union. 

We discern very clearly a principle at the basis of the 
marriage relation, which cannot be disregarded with impu- 
nity. ' It is the principle of vital unity, in contradistinction 
to the dictates of arbitrary custom, and above the require- 
ments of statute law. The principle is illustrated in every 
whole thing, by which the two halves, and all the parts 
and atoms composing them, are perfectly and absolutely 
blended. Suppose (for example,) that Adam and Eve were 
perfectly married ; their central temperaments harmonized ; 
their feelings, tastes, disposition, thoughts, and character, 
subordinate to the Conjugal Love; the result would be 
healthy and long-lived children, with kind and well- 
balanced tempers. But brothers and sisters, however 
similar in temper and organization, could not produce good 
fruits. Their offspring would be feeble, irritable, subject 
to disease, and generally short-lived. The law against 
"incest" is inherent in the constitution of man. Sisters, 
as wives to their own brothers, would have sterility to 
contend with, or sickly and idiotic children, full of every 
misfortune and disaster. 

And why ? Because the interior zoosper?ns of similarly 
constituted persons will not perfectly blend. The issues 
of such incestuous marriages are usually " half-made up," 
loosely organized of poor materials, " sent into this breath- 



284 ANSWERS TO QUESTIONS. 

ing world before their time," and the public institutions 
are their destiny. They become inmates of madhouses, 
candidates for the state prison, or are soon deposited in the 
cemetery. And all because wives have husbands with 
temperaments like their own. Such persons have little 
happiness or satisfaction in marriage. They remain 
together like the twins of fate, with nothing like central 
peace and attraction. The statute law is satisfied, but the 
divine law, the God-code, is offended. Society, the wrong- 
doer in the premises, is punished. It must build asylums, 
prisons, poor-houses, and hospitals, to rid itself of the 
children of incest. 

The marriage law demonstrates that the human family 
did not originate from one pair. The children of 
Adam and Eve could not have produced children who 
could perpetuate the race of man. All nations, there- 
fore, are not of "one blood." The same kind of blood- 
essences will not blend in the womb. Different races 
came from different sources, and originated at different 
periods in the earth's development. But this fact does not, 
in our discernment, militate against the doctrine that K all 
men are Brethren." Brotherhood is based on an inner- 
most principle. It is of the spirit, which is forever master 
of the physiological incidents of birth or parentage. All 
are Brothers and Sisters in the love and wisdom of Nature 
and God. 

Freelovism and Spiritualism. 

CLXXX. — Question : " In all sincerity I wish to inquire whether 
Spiritualism cannot be separated from the doctrines of Freelovism ? ;? 

• Answer : We have never been able to detect any con- 
nection between the theory of Spiritualism and the so-called 
doctrines of Free-Love. 

The two are essentially different ; both in their facts 



FREELOVISM AND SPIRITUALISM. 285 

and in their teachings. The former, Spiritualism, is a 
beautiful science of Future individual life, based upon 
countless monumental facts of undoubted intercourse 
between human beings and the spirits of the departed ; 
while the latter, Freelovism, is a social theory, enter- 
tained and practiced by persons both honest and dishonest, 
that conjugal love between the sexes should be regulated 
by affinitive inclinations only. 

That there are a few openly avowed Free-lovers, who 
are also Spiritualists in belief, we do not for one moment 
deny. But we have repeatedly affirmed, as susceptible of 
every proof, that Spiritualism is not responsible for the 
existence of Freelovism, nor can the teachings of Spiritual- 
ism be made to sustain any unholy conduct on the part 
of its advocates. We have confidence that every justice- 
loving and candid mind, whether friend or foe to the cause 
of Progress, will exercise judgment and discrimination on 
the difference between Spiritualism, per se, and Freelovism, 
per se, both with respect to their theories and their prac- 
tical influence in society. Because the effect of Spiritualism 
is universally liberalizing, and because it lovingly and 
hopefully enfolds all mankind in its hospitable embrace, 
are we thence to conclude .that all extremisms and every 
error of its adherents are legitimate fruits of the Spiritual 
soil ? Spiritualism is a science by itself, and its facts are 
facts by themselves, and as such the doctrines should be 
studied and weighed in the balance of reason. 

Of Freelovism we say the same. It is a theory by 
itself, and its legitimate practices are practices by them- 
selves in the social fabric, and we believe that as such they 
challenge the most thorough examination. The facts of 
Free-lovers should be fearlessly met, and their arguments 
should be squarely weighed in the limpid light of principles. 



286 ANSWERS TO QUESTIONS. 

All petulancy and intolerance will prove inefficacious. We 
have many times urged our objections to the doctrines of 
Free-lovers. They know full well that we do not fellow- 
ship their theories, and that much of their practice we 
unutterably abhor. But they also know that we advocate 
free discussion, and justice to opponents, and on this 
ground we think all questions should be investigated. Free 
speech is the inalienable prerogative of every human mind. 

A Catholieon for Moral Diseases. 

CLXXXI. — Question : " You say that there are many Moral 
Diseases among the people, including Spiritualists. I would simply 
ask, Who is there that is well ? And in your reference to the pub- 
lished Harmonial Philosophy, do you mean to say that that is the grand 
catholieon for all those numerous moral ills ? ;? 

Answer : Mankind on earth are all more or less imper- 
fect and diseased, both physically and spiritually, and the 
same is true on far higher planes of existence ; but the 
conceded fact does not discharge Reformers and Spiritual- 
ists from the duty of individual and social improvement. 
It is every man's and every woman's privilege and duty to 
improve, personally and socially, as far as they have light 
and strength to sustain them. If we had knowledge of 
any system of scientific, social, intellectual, or spiritual 
truth, superior to that published in the volumes on Harmo- 
nial Philosophy, it would be both our pleasure and our 
duty to promulgate the same for the benefit of our fellow- 
men. It is our deep persuasion that 

" He who has a truth and keeps it, 
Keeps what not to him belongs, 
But performs a selfish action, 
And a fellow-mortal wrongs." 

Under the powerful sway of this principle we falter 
not to recommend the moral precepts and philosophical 
teachings of the Harmonial Philosophy as the best reme- 



VALUE OP THE MARRIAGE CEREMONY. 287 

dies for all physical, social, political, intellectual, and 
spiritual disorders. If any Brother or Sister knows a 
" better way " — a higher truth — a more rational system of 
spirit growth — we urge such friend to explain it for the 
benefit of all humankind. 

Value of the Marriage Ceremony. 

CLXXXIL — Question : " Is sexual intercourse ever justifiable 
except for the purpose of procreation ? and has the marriage ceremony 
anything to do with the righteousness or sinfulness of sexual inter- 
course ? ;; 

Answer : It should be constantly remembered that 
mankind, while passing from the inferior kingdoms to the 
high elevation of true manhood, manifest all the varieties 
and excesses peculiar to transitional situations and condi- 
tions. There is no possibility of passing from one point to 
another without going through the intervening space. The 
distance between any two places must be traversed by the 
pilgrim. And he is compelled, by the circumstances and 
conditions of the middle position, to partake more or less 
of the transitional habits. 

This is emphatically illustrated in all individual and 
national history. The period of youth is between babyhood 
and manhood, and the individual is necessitated, in 
his development, to take on the appearances and pecu- 
liarities of youth. And so with a nation or people. The 
war period is between savagism and spiritualization, and 
the inhabitants are certain to put on the armor and zeal of 
warfare. 

In the conjugal sphere the same law is faithfully exhib- 
ited. Between the purely quadruped state and the stage 
of spiritualized manhood there are every conceivable variety 
and illustration of unregulated life in the marriage rela- 
tion. The animal world is faithful to the instinct of repro- 
duction. The instinctive desire of progeny is within the 



288 ANSWERS TO QUESTIONS. 

springs to sexual intercourse. And the same is true with 
a high order of human life ; only what was merely instinct- 
ive and impulsive with the animal is highly intellectual and 
intuitional in mankind. Between the faithful instinct of 
the animal and the spiritual intellect of true manhood, are 
all the varieties and gradations of passion, impulse, and 
discord. 

This explanation is designed to give reasons why, in the 
present stage of human development, it is felt to be so 
difficult to regulate the sexual loves. The world is in a 
transition state. Men and women are, as mankind have 
been for long centuries, in the valley of passion between 
savagism and spiritualization. And while the mass of 
human beings live on this transitional plane, it is absurd to 
expect that they will act inconsistently with their moral 
status and social development. But when the age of true 
spiritual manhood dawns, in either the man or woman soul, 
then will be practiced the gospel that intercourse is right 
only for purposes of reproduction. Then, too, it will be un- 
natural and impossible for either men or women to esteem 
marriage as they now do. It will be sanctified by a new 
and holier significance. 

The second question, whether the " marriage ceremony 
has anything to do with the righteousness or sinfulness of 
sexual intercourse," we answer briefly : 

Society, finding that individual sovereignty is often 
practiced at the cost of the happiness of many, and not 
wisely, for the complete enjoyment and personal liberty of 
all, instituted laws to compel responsibility and a recogni- 
tion by the individual of the rights and liberties of the 
whole. One of these laws is the state law of marriage. 
The ceremony cannot affect the nature of the relation 
between the sexes. Virtue does not consist in the mar- 



A DIVINE LAW AGAINST POLYGAMY. 289 

riage certificate, neither is the marriage certificate a 
protection against vice between husband and wife, but the 
-ceremony and record serve to fix the individuals in a 
responsible relation to each other in society. For these 
general reasons, and to regulate the ownership of property, 
as between parents and children, by wills, legacies, &c, the 
marriage service was instituted. We can see no objec- 
tion, in the present state of society, to the faithful recognition 
of the legal ceremony. For further reasons see fourth 
volume of the " Harmonia." 

A Divine Law Against Polygamy. 

CLXXXIII. — Question : " For some time past my attention has 
been directed to an examination of your arguments against free-love 
relations or polygamy. It seems to me that Nature, one of your 

authorities, does not support your conclusions You invite 

questions, therefore I ask : Does not Nature practically teach that 
one male may produce healthy and equally good progeny through 
many females ? And is the reverse not also true? In the bird and 
animal kingdoms this fact is plainly set forth ; and is it not as plainly 
practiced among men and women ? One man, according to the laws 
of the land, may marry after the death of his wife ; and one woman 
also, after the death of her husband ; thus, by the death of one party, 
the other may enter into the marriage relation and produce prog. ny. 
Thus, legally, one woman may have several husbands, and vice versa, 
and Nature seems never to set up any positive objections. Now, sir, 
I want to know how you dispose of this sort of natural polygamy, or 
practical free-love ? " 

Answer : Our interrogator is misled by a too extensive 
reliance upon the organs of perception. Reflection, after 
perception, is necessary to the discovery of truth. You 
know, doubtless, how frequently we have urged the world 
to become less sensuous in its thinking and reasonings. 
Facts are always floating and drifting on the surface, like 
foam on the ocean's bosom ; but Truths, which are the 
very elements of the ocean itself, are hidden from the 
senses in depths almost unfathomable. Nothing is easier 
than to be mistaken, when you rely wholly and unquestion- 

25 



290 ANSWERS TO QUESTIONS. 

ingly on the " evidence of your senses." Philosophers 
regard the senses of the body as you regard the doors and 
windows of your house — " mediums " for the reception and 
impartation of light and vital currents — necessary to the 
growth, cheerfulness, health, and progress of the dwellers 
within. 

You will allow the suggestion that your conclusions 
flow from a too superficial knowledge of the laws and 
operations of Nature. A man really gets no deep inform- 
ation concerning the spiritual through the senses. That is 
to say, he cannot with his senses " see into the life of things." 
The manifestations which that life puts on under every 
variety of circumstance, are alone revealed to his senses ; 
and inasmuch as conditions and circumstances incessantly 
modify and change the form of such manifestations, so is 
the sensuous observer perplexed in his reasonings and par- 
adoxical in his conclusions. Always bear in mind that 
interior investigation is required of every truth-seeker. 
" This we know, that where the share is deepest driven, the 
best fruits grow." With these remarks we proceed to con- 
sider the question. 

As a basis, let us take the truth that all Nature is con- 
structed on the principles of Man and Woman. Every 
element, every atom, is integrally positive (male,) and 
negative (female.) The male is equaled by the female. 
They are different in constitution, but equal in essentials and 
attributes. The female principle begins at the heart (that 
is, at the center of life,) and flows spontaneously in con- 
genial channels to embrace the circumference, which 
means the outermost of the sphere. In like manner the 
male principle begins at the circumference (that is, in the 
most external part of the sphere,) and flows in appropriate 
channels until it meets and mingles, embracingly, with the 



A DIVINE LAW AGAINST POLYGAMY. 291 

life-principle of the heart. In the wide, deep, eternal 
universe, this male and female proceeding of immutable 
principles is an interior truth, which only here and there 
is fully manifested to human senses. We cannot now stop 
to detail the reasons and proof-arguments, but simply make 
the statement, assured that the science of future ages will 
demonstrate its truth. At present you are referred to the 
glimmerings and indistinct affirmations of your own 
Intuition. 

Upon this basis, then, let your reasonings rest. Leav- 
ing the sphere of impersonal principles, come to the plane 
of embodiments — to personal, organized, individual man 
and woman. If the principles are coequal and equilibri- 
ated, as are the two halves of one whole, do not the 
embodiments also stand equally balanced as each other's 
counterparts? Principles crop out into individualities. 
Effects and causes correspond. Hence the visible man and 
woman represent the invisible principles out of which they 
came into existence. If a marriage is ever permanent and 
eternal between a'ny two congenial principles, would you 
not conclude that a like relation should be eternal between 
any two congenial persons ? If, for example, the principle 
of gravitation is eternally wedded to the principle of weight 
in matter — or, if the principle of light is indissolubly 
married to the principle of heat in the sun, by which all 
things grow into perfection — then is it not reasonable to 
conclude that one man may be eternally related to one 
woman, as circumference and center are permanently 
united, so that nothing in " time " or " eternity " can 
separate them or alienate them from each other's interest 
and embracing affection? 

But suppose all this reasoning to be mere assumption, 
fallacious and untenable. Suppose ("for the argument's 



292 ANSWERS TO QUESTIONS. 

sake ") that one male can naturally become temporarily the 
true conjugal mate of many females — which would include 
the reverse— let us see what the fruits of such conjunctions 
would be. The children, under the blessing of Nature's 
divinest sanction, would be exact representatives of the 
parents who produced them. The peculiarities of the 
husband, pro tern., would be perfectly transmitted and har- 
moniously blended with the constitutional traits of the 
pro tern. wife. The fact that he had sustained intimate 
relations to another woman or to several others, and the 
parallel fact that the woman had sustained conjugal rela- 
tions to another man, or to several others, would not at 
all influence the constitution, personal appearance, charac- 
ter, or traits of the offspring. 

Remember, we say that this would be true on the sup- 
position that Nature sanctions free-love relations, or 
polygamy, whether legal or in opposition to the laws of 
the land. But what are the facts ? Let us look deeply 
into the law of Reproduction for a true solution of facts 
developed. What is this divine law ? ' We answer : 

1. The human mind is the flower of the whole organi- 
zation, and the brain is the soil in which that flower unfolds. 

2. All the powers and attributes of the mind are 
momentarily dependent upon the integrity, purity, and 
harmony of the Brain. 

3. The nervous system is fed by the Brain. And upon 
the magnetisms and electricities of the nervous system 
depend the functions, purity, and harmony, of all the vital 
organs — including the osseous, muscular, and vascular 
systems. 

4. Therefore, out of the Brain originate all of the 
temperaments and characteristics of the personality. The 
brain is the first point in the existence of the individual. 



A DIVINE LAW AGAINST POLYGAMY. 293 

Upon the Brain and nervous system are built the veins 
and arteries, and thence are developed the parts and pro- 
portions of the physical organism. 

5. Several years after birth are required by the Brain 
to perfect the different parts of the body and prepare them 
for life and reproduction. „This particular labor of the 
brain is principally terminated at what is generally called 
puberty. This is the period of life at which the human being, 
without experiencing any important vital change, is capable 
of reproduction. 

6. The Brainis the fountain whence flow the most highly 
vitalized essences, by which alone reproduction is possible. 
Of either sex, the same is absolutely true. Phrenologists 
have demonstrated that the lower brain (the cerebellum) 
presides over the organs and attractions of reproduction. 

7. It is absolutely impossible for a human Brain to re- 
produce another brain without contributing particles and 
essences of itself to the generative work. 

8. These particles and essences of the living Brain are 
living bodies called spermatozoa, which are contained in 
cells or eggs inconceivably minute and sensitive. They 
are the finest, best, most vital, absolutely essential parts of 
the human brain. The most vital essence of the most 
important organ (the brain) is taxed to begin the constitu- 
tion of another individual. The peculiarities and tempera- 
ments, idiosyncracies and physical weaknesses, of parents, 
are thus transmitted. 

9. It is a fatal error, advocated by some physiologists 
and adopted by intelligent libertines, that the blood is the 
only source of the spermatic essences. The argument is, 
that as the blood is the source, and the testes the summoning 
organ, therefore great expenditures can be made up by 

eating and drinking. The truth is that the zoosperms are 

25* 



294 ANSWERS TO QUESTIONS. 

elaborated in the vitals of the brain, while the mucous and 
serum which surround them are contributed by the essen- 
tial parts of the blood, the testes being only the fulcrum of 
intense, expulsive energy. 

10. The impulse of procreation is the most intense of 
all vital and spiritual emotions, and its exercise involves 
every power, every sentiment, every part and principle of 
body and mind'. Every zoosperm, generated and dispatched 
by the Brain, is an absolute loss sustained at the center of 
soul and intellect. 

11. Muscular exercises, physical employments, and 
intellectual activities, use up the spermatozoa in the brain 
and nervous system. The whole organization and the spi- 
ritual life of the individual are saved from exhaustion, 
injury, and degradation, when the zoosperms and blood- 
essences are appropriated only to reproductive purposes. 

12. Hence all excess or inversionism of the reproduc- 
tive principles is always a drain upon the Brain, and also 
upon the most highly spiritualized elements of the blood, 
all which is certain to entail nervous irritation, feebleness 
of the muscular system, loss of memory, disorders of the 
imagination, monomanias, emaciation, depression, diseases 
of the spiritual life, and driveling insanity. 

13. These facts, although long known by physiologists 
and by teachers of public schools, are not known by the 
multitudes of parents who have the responsibility of rear- 
ing human offspring. 

Now from these premises you perceive that the repro- 
ductive organs must tax the magnetism and still deeper life- 
principles of both man and woman. The Brain, be it 
remembered, is the source of the love-essences — the sper- 
matozoa — which form the basis of the future child. Con- 
sequently there can be no love-relation where the brain is 



A DIVINE LAW AGAINST POLYGAMY. 295 

not involved. Whenever the brain is thus taxed, then the 
soul's magnetic power is exerted and imparted, and some- 
times almost exchanged. No man or woman is capable of 
sustaining the conjugal relations without being internally 
affected by the vital magnetism which such relations most 
powerfully and energetically develop. Consequently, the 
woman who bears children by a second husband, is certain 
to impart to them something, either physical or mental, 
which was constitutional or characteristic of the first hus- 
band. And the children by a third husband will gather 
(from the reproductive energies,) traits, diseases, features, 
or some other mark, which was characteristic of both the 
previous husbands; and thus, in harmony with the law of 
hereditary transmission, the female imparts through herself 
not only something of the actual father, but also sub- 
influences received from preceding conjugal associations. 

From this cause you see two or three sets of children 
bv the same mother, having some traits and certain fea- 
tures in common, but yet inharmonious from the fact that 
none of the later children have inherited an unmixed blood. 
And the same is equally true, but in a modified form, with 
regard to man. Widowers who re-marry and become the 
fathers of children, impart something of the diseases, traits, 
and constitutions of the previous wives and mothers. It 
is seldom that a young woman, who, becoming a mother to 
the child of a man who had been the conjugal associate of 
some other, can see only herself and her husband in the 
little one. There is in such child, although concealed from 
the eyes of observers, a taint of each one who had once 
been in conjugal intimacy with the husband. Diseases are 
often thus communicated. A libertine becoming the hus- 
band of a woman never before in conjugal relation to man, 
cannot produce an unmixed child. Hybridity, or some 



296 ANSWERS TO QUESTIONS. 

evil eccentricity of either body or character, will be that 
child's earthly inheritance. Moral monsters — the worst 
characters, are thus propagated. It takes Mother Nature 
two or three generations of difficult labor to bring such 
progeny to " the fullness of the stature." 

It seems not to be fully known, even by the most deli- 
cate women, that the conjugal embrace is the magnetic cli- 
max of spirit life ; by which all — all there is in body, soul, 
and spirit— is involved and imparted in the form of an im- 
palpable principle. The world does not look 

" With that deep insight which detects 
All great things in the small, 
And learn how each one's life affects 
The spiritual life of all." 

Hereditary transmission is regulated by a law so divine, 
so just, so invariably mathematical, so all-comprehensive, 
and withal so exquisitely delicate and celestial, that poly- 
gamy, or free-love relations, cannot be practiced without 
incurring frightful risks and lasting punishments. Who 
but wants to look into the face of pure, untainted, happy 
childhood ? Who wants to carry about in his veins the 
vicious impregnations of some unknown progenitor ? Every 
child yearns to be legitimate — that is, to be a full-blooded 
and purely-derived offspring of a truly wedded pair. 
Free-love relations, however honestly cherished and 
sacredly virtuous while they continue, produce human mis- 
eries which crop out in the moral monsters that infest 
society. Give to pure woman her true mate, and let true 
man be one with his actual wife, and in that family we 
shall not see human hybrids, insane unfortunates — ugly, 
gnarly, snarly, gouty, crabbed, disease-propagating char- 
acters — whose existence is simply a " warning " to all 
men, saying : " Dangerous ! Don't come this way ! ! This 
is the broad road that leadeth to destruction ! ! ! M 



WHAT IS A TKOE CHILD? 297 

If it were possible for the reproductive organism — ■ 
through which the soul's very life rushes during the conju- 
gal embrace -to be unsullied by the propagative act, then 
indeed would Nature sanction promiscuous intercourse 
between men and women. But the world's hybridized 
population is demonstration enough that the conjugal 
organs cannot be used with impunity out of the true mono- 
gamic relation. Incestuous relations begin the moment 
you depart from the sphere of true wedlock. We do not 
expect much of mankind as long as so many of the " chil- 
dren of men" continue to be "illegitimate." The sons 
of light and the daughters of love are the offspring of 
uncontaminated conjugal relations. 

What is a True Child? 

CLXXXIV.— Question : "What is a true child? — I mean the 
child of truly mated parents ? Is the estate of childhood compre- 
hended by those who believe in the old doctrine of ' Innate Sin 7 ? 
The majority of teachers in our schools, like the Sunday-school books 
of New England, inculcate the old theological creeds. They use the 
whip in our city schools in accordance with Solomon's counsel, lest 
the child 'be spoiled.' Now I ask — What is a true child? What 
is its nature and needs?" 

Answer: Look comprehensively through Nature, and 
you will be rapidly educated to believe that extremes meet 
and fraternize at one common center. The intermediates 
and betweenites, so to speak, are the " natural bridges " 
over which exact opposites travel into and through each 
other ; just as the magnetism and electricities of the earth's 
poles converge and intermingle at the equator. Children 
and parents, on this beautiful principle, are natural com- 
panions. They are irresistibly inspired and attracted, from 
opposite stations, into each other's fond embrace. They 
love, and cling and twine about each other, with unfeigned 
tenderness and deathless endearments. And the golden 



298 ANSWERS TO QUESTIONS. 

center where they spontaneously meet and blend, the spirit- 
ual equator within which they unfold and bloom into each 
other's likeness, is the Home. At this sacred center the 
young grow old, and the old grow young ; and so opposites 
promote one another's development and happiness. 

What is a child ? We answer, and our confidence in 
the truth of our position is unbounded, that a child is the 
repository of infinite possibilities. 

Perhaps our reply is too transcendental for every-day 
use — too extended and vague to impress the world's com- 
mon understanding. We think not. For men are but 
children of a " larger growth." Childhood is yet alive 
in every human heart, regardless of years or experience. 
We hold that no man has altogether outlived the simple 
consciousness of his early life, nor lost the divine power of 
apprehending the charmed world in which children « live, 
move, and have their being." 

We judge others, in part, by the standard of self- 
experience. In youth and early manhood we were prema- 
turely solemn and patriarchal ; did not much fancy the 
sports and heedless conduct of the juveniles and young- 
sters of our acquaintance ; thought they were rattle- 
hearted and unmindful of the impending solemnities of 
eternity ; but now, with thrice as many years crowded into 
our physical constitution, and knowing for certain a million 
more facts and truths than at that period, we experience and 
entertain a thousand youthful impulses, and conceive of 
childhood, and appreciate its sports and attributes with a 
soul overflowing with gratitude and tenderness. Doubtless 
we have sometimes appeared " proper," and " dignified," 
and seemed to " act like a Man " in the presence of com- 
pany ; but somehow, without thinking or feeling the 
restraining check of owlish associates, our soul would burst 



WHAT IS A TRUE CHILD? 299 

out and overflow its embarrassments, just like the soul of 
any other child. And even now, when some metaphysical 
friend or cadaverous minister of the cross attempts to 
impose the lugubrious expression of his countenance or 
creed, the temptation to be " young again " comes upon us 
with irresistible persuasiveness, and — we yield ! 

We are, consequently, growing more and more " child- 
ish " every day, and we expect to make progress far 
enough in this Eden-direction to preach a life-long sermon 
from the text : " Except a Man be converted and become 
as a little child — be born again, and delivered from the 
superficial and unreal — he cannot enter into the angelic 
sphere of Harmony. " 

In speaking of childhood, then, we report directly from 
the inspirations . of personal consciousness. This is first 
and highest authority. If we fail to reveal the attributes, 
and realities, and necessities of a child, it will be because, 
as yet, our spiritual development in that charmed sphere 
is either unsound or incomplete — perhaps both — judge ye, 
therefore, and render your verdict in the light of Nature 
and Reason, so that he who runs may read its truthfulness 
and be compelled to acknowledge its importance to man- 
kind. 

Children are born with two distinct characters. One 
inherited from the Fount of every blessing ; the other from 
their immediate progenitors. The first, derived from God 
and Nature, is spiritual and eternal ; the second, being the 
organizing and constructive process, is arbitrary, and will 
not always continue. In after years, however, when the 
child is thoroughly drawn away from its inmost con- 
sciousness by the illusions of the external senses, a third 
character is formed, which is still more external and corres- 
pondingly ephemeral. And yet, owing to the impressi- 



300 ANSWERS TO QUESTIONS. 

bility of the spiritual life currents of the inmost, the 
person's mind and disposition are very generally fashioned 
in this world by the last character, which society, through 
its many and varied circumstances, has manufactured and 
put upon the individual spirit. Although an English- 
man is in esse the same as a frenchman, yet they will con- 
duct themselves differently— with different tastes, creeds, 
poetry, literature, philosophy, etc. — because, aside from the 
unlikeness arising from different parentage, these two per- 
sons, as spiritual beings, are, to some extent, necessitated to 
act and manifest themselves through the world-made charac- 
ter, which, although superficial and arbitrary, is neverthe- 
less pre-eminently successful in its supremacy for the time 
being. 

Assuming as a fact that the third character is educa- 
tional, and that the Spirit is in general necessitated to act 
through and by means of it, (as a person is obliged to speak 
with the words he remembers,) we think parents should 
calmly consider what sort of teachers, what class of books, 
and lastly, what kind of schools, are best adapted to unfold 
the real excellencies, and to develop the truest character 
of childhood. 

In relation to childhood, by itself considered, we are 
moved to remark that it is the condition of simple super- 
sensuous consciousness. What is the proof ? This : that 
the child-heart is earliest influenced by divine principles. 
What do we mean? That the young spirit is the first to 
take on the lesson of innocent, unselfish love ; and that its 
earliest impressions are redolent of divine simplicity and 
unsuspecting truthfulness. The spiritual integrity and 
unselfish lovingness of the young are facts of universal 
observation and consciousness. The mother's genial touch, 
or her reverent spirit stealing its way into the young mind, 



WHAT IS A TRUE CHILD? 301 

may awaken thought, enkindle feeling, and quicken to 
duty, and explore the realms of consciousnses -or, as in 
too many cases, the incapacitated parent may leave the 
tender, undepraved soil uncultivated — just as, perhaps, her 
own was neglected by those who gave it an embodied 
existence. 

Children, because so spiritually impressible, should be 
fortified and guarded against the psychology of imitation. 
They assume the thoughts and actions of their companions 
as unconsciously as by contact they absorb the magnetism 
and likeness of epidemics — measles, mumps, croup, scarlet 
fever, &c. Yet it is never wise to deem children incapable 
of originality. If we regard, with more confiding atten- 
tion, the chance-sayings that drop ever and anon from their 
rosy lips, our own progress will be greatly accelerated 
angel-ward. Men fancy themselves wiser than children — 
because, forsooth, they have seen more with the bodily 
senses, and remember more of the world's contemptible 
ways. Let no one deem such knowledge, wisdom. The 
true, unspoiled child, is wise, and its unsophisticated genius 
is divine ; compared with which the education of a Bacon 
is but transitional intelligence and systematic folly. Child- 
hood is incessantly uttering sage words worthy of the 
oldest philosophy. Its simple improvisations are revela- 
tions of great future possibilities. Analyze a child's con- 
sciousness, listen now and then to its affirmations and aspi- 
rations for whatsoever is Good, and Beautiful, and Wise, 
and Spiritual, and you will be instructed beyond books and 
priests. Treat tenderly, never scoffingly, the bright visions 
of youth. Let childhood teach you to recall the spiritual 
kingdom away down in jour own soul's heart. The gentle 
Nazarene believed that children would apprehend his 

teachings far quicker than the learned Eabbi and salaried 
26 



302 ANSWERS TO QUESTIONS. 

priests of the temples. And lie was not mistaken. Little 
children did comprehend his principles through his beauti- 
ful parables (or stories, with morals ;) and besides these, 
may be mentioned the "Mothers" and daughters of hu- 
manity; for wherever beats an intuitive heart, there the 
teachings of the true teacher are best appreciated. 

In replying we feel that we have written enough — per- 
haps more than is required — to bring this world-wide ques- 
tion home to all parents. 

Attributes of a Child's Spirit. 

CLXXXV. — Question : " I do not quite understand your reply to 
the preceding question. You deal in too many vague and ' glittering 
generalities. ; Please be more explicit in analyzing and revealing the 
spirit of a true Child. What are its natural characteristics and 
attractions ? ;; 

Answer: A free-born natural child is an ineffable 
wonder. To the scholastically-trained and educated, such 
an offspring of human parents is a marvel, a genuine 
prodigy, a Jesus — "a later revelation, breaking with 
laughter from the lake divine, whence all things flow. " 
A natural, spontaneous, unfallen child, is the " flower " of 
the whole human family — a miracle, unfolded by the inces- 
santly active and wisely immutable principles of the inner 
universe. 

Such a marvelous development of humankind is justly 
and inevitably glorified, and honored, and worshiped. The 
God-taught soul of every parent swells spontaneously with 
mingling convictions of awe and adoration. With all its 
helplessness and immediate dependencies, with every indi- 
cation that its reasoning faculties lie undeveloped in the 
hidden folds of the brain, the natural child extracts unre- 
strained love and adoration from fhe assembled multitude. 
The scholastic mind pronounces it an eccentric and beauti- 
ful creature — a genius, perchance — whose incipient reason- 



ATTRIBUTES OP A CHILD'S SPIRIT. 303 

ing powers need the master's routine and discipline. 
Unless wisely applied, this method would result in the 
extinguishment of every natural manifestation, and thus 
would " end " the glory of the child. If, on the other 
hand, the young spirit be enough fortunate, without either 
parental or scholastic government, to unfold the graceful 
simplicity and grandeur of wisdom, then the ignorant and 
intelligent alike commence to glorify, and honor, and wor- 
ship. This practice, long continued, eventuates in soul- 
cramping idolatry on the part of the people; and this 
adoration results in servile imitation of the loved one's 
characteristics ; and all this, combined in the form of secta- 
rianism, generates innumerable obstacles to the easy pro- 
gress of the race. 

What is a natural Child? One who is, in practical 
daily manifestation, consistent with its inherent attributes. 
What are the constitutional constituents of a natural Child ? 
The basic elements of the child-spirit, in the most general 
definition, are Love, Will, and Wisdom. 

These fundamental principles are implanted by the 
spirit's true and only parents, namely, G-od (the masculine;, 
and Nature (the feminine), equal forms and parts of the 
spiritual universe. 

In the last reply, we termed this Character the first 
and inmost ; the deepest and divinest ; the last to be 
developed, and eternal in duration. We will now classify 
the constituents of Love in the Child-spirit, and state them 
in six sentences, and in ordinary phraseology : 

First. The instinct of Existence — Self-Love. 
Second. The instinct of Mating — Conjugal Love. 
Third. The instinct of Fostering — Parental Love. 
Fourth. The instinct of Friendship — Fraternal Love. 
Fifth. The instinct of Dependence — Filial Love. 
Sixth. The instinct of Philanthropy — Universal Love. 



304 ANSWERS TO QUESTIONS. 

The foregoing are, in the light of modern philosophical 
investigations, the basilar principles enshrined in the Love- ' 
germ of the natural Child. What, then, is the mission of 
the true teacher ? Is it the teacher's duty to develop these 
principles by various appeals to them ? Or, is it his or her 
mission rather to wat.ch, and guard, and protect the tender 
plant, so that nothing shall interfere with the progressive 
outflowing of its inherent principles ? This, to tell the 
truth, is the pivotal question in all theories of children and 
their proper education. For the present, we leave it for 
future reflections, and pass on to consider the next impor- 
tant problem, viz : What is the Child's second Character ? 

The Second, or intermediate Character, is an embodi- 
ment of the peculiarities and temperaments of parents. In 
most cases, it will be observed that one progenitor pre- 
dominates in the body, and the other in the mental con- 
formations and disposition. Sometimes, though rarely, it 
happens that remote ancestors contribute largely, by the 
elements of blood, to the organization of the just-born off- 
spring. It matters not, however, in examining the consti- 
tution of the intermediate character, how many ancestral 
progenitors, or which of the immediate parents, are pre- 
poncleratingly reproduced in the human child. It is simply 
essential to a right and comprehensive understanding of 
" ourselves," that we, in this practical analysis, confine our 
remarks more to the sphere of universal effects in the 
homes and cradles of humanity. 

The inherited elements of Character will be exhibited 
either in malformations, inversions, or exaggerations of the 
basic principles as already named and classified. No human 
being is essentially different in the germs — attributes of 
spirit — from every other illustration of the common organ- 
ization. Therefore, it is well and wise to affirm that, in 



305 

the heart-life of the mind, there is no difference between a 
God and a Devil. 

Mark our words! Do not be too quick to force a 
wrong construction, for we know it is possible that you, 
honored reader, may be struggling with some vicious intel- 
lectual propensity imbedded in your intermediate Character, 
or which, by unfortunate circumstances, you may have 
acquired since birth in the circles and angles of contiguous 
society. Yea, mark our expression. We affirm that, essen- 
tially — i. e., in the essences of which the child-spirit is 
composed — there is no difference between an angel and a 
demon ! These conditions and personages are opposites, 
however — and fearfully so — because of inherited or ac- 
quired characteristics. This simple explanation covers the 
whole question, solves the world- distracting problem, makes 
prospective friends of present enemies, aud attracts gods and 
devils from extremes into golden centers. In this con- 
nection let us inquire: What are the forms of the inher- 
ited Character? We make answer that, taking the given 
scale of basic-principles as the natural order, the full Inver- 
sions of them would manifest themselves thus : 

First. Personal negligence and self-abuse — Heedlessness. 
Second. Isolated life and habitual saturnity — Loneliness. 
Third. Repulsed by youthfulness and simplicity — Harshness. 
Fourth. Cares little for the happiness of man or beast — Selfishness. 
Fifth. Realization of no gratitude or obligations — Impiousness. 
Sixth. Misanthropical and world-hating disposition — Bitterness. 

But here let it be borne in reason, that a child may 
exhibit only one or two inversions of the inherent love- 
principles, and those to a very slight degree, while other 
loves may remain inactive and without manifestation in any 
direction; or, on the other hand, the love-germs may be by 
defective parentage forced from their natural positions, and 

26* 



306 ANSWERS TO QUESTIONS. 

su rescued from inverted forms of development, by being 
pushed and constrained into some extreme, and therefore 
equally unhealthy developments. With this supposition, 
and following the order above indicated as natural, we 
would observe, 

First. Excessive labor and parsimony — Acquisitiveness. 

Second. Sexual indulgences and polygamy — Amativeness. 

Third — Idolatry of pets and over-tenderness — Philoprogenitiveness. 

Fourth. Sacrifices of every kind for friendship — Adhesiveness. 

Fifth. Convictions of dependence and unworthiness — Veneration. 

Sixth. Over-sympathetic deeds for humanity — Benevolence. 

We have ventured to extend our commentary, on each 
extreme operation of the six radical Love-principles, by 
the employment of proper phrenological terms — in part, 
because these familiar words convey briefly the whole 
thought intended — and, also, because we hold that modern 
anthropologists have unwisely given names to manifestations 
instead of organs ; thus impressing the world to believe 
that the God of goodness originally organized man with 
faculties of theft, suicide, cruelty, hypocrisy, selfishness, sensu- 
ality, fyc. ; and yet, when popular phrenology is perfectly 
comprehended, it will be found that no mental discoveries 
establish the doctrine of innate evil, but only that the mind 
is (as we teach) susceptible to a great variety of degrees 
and shades of manifestation. 

How can the foregoing analysis apply to the Child- 
spirit, or to its education by teachers and books ? Thus : 
When a human being is born with the whole scale of radi- 
cal loves in natural order, and without subversions or inver- 
sions of any kind, then behold a " miracle " in human 
form — a prodigy, a genius of intuition, a son or daughter 
of God, a goddess or a Jesus — upon whose childlike head, 
which is of necessity attractive and harmonious with grace- 



ATTRIBUTES OF A CHILD'S SPIRIT. 307 

fill outlines and flowing hair, the world places the immortal 
crown made beautiful by love, respect, awe, adoration, and 
worship. 

But, alas ! the perfect conformation of parental condi- 
tions with the natural Love-principles, is an event so 
extremely rare and well-nigh impossible, that, when it 
does happen, the world is astounded as by a supernatural 
act from the throne of the highest heaven. What wonder 
mankind make long pilgrimages to pay respectful and 
grateful homage to the birth-place of its rarely-developed 
gods and goddesses, its saviors and princesses, in the 
sublime realm of interior and spiritual things ! We should 
wonder if it were otherwise. 

But the glorious and heavenly era has at length 
dawned, as we are impressed, when human men and 
women--both those who are parents and those likely to 
become thus honorable — may, by understanding the consti- 
tution of the Child-spirit, greatly " multiply and replen- 
ish " the Jesus-realm of humanity. We do not use the term 
" Christ," because this word signifies a divine Principle, 
which the Jesus of an age may not always exemplify in his 
character and conduct. In a short sentence: we are 
impressively taught that the birth of good Child-spirits is 
just as possible in every rightly constituted family, as it 
was once only possible for one, with such goodness and 
sweetness, to be born in the psychogestation of many 
misery-freighted centuries. The principles and methods of 
such desirable and possible effects cannot be set forth in a 
single article, nor yet in several, it may be. So, then, we 
crave the opportunities of time, and the patience of honest 
inquirers and readers not less, in order to elaborate and 
complete our impressions and treatment of Childhood. 

It will be observed that we have not considered the 



308 ANSWERS TO QUESTIONS. 

third Character, which is made by society, and influences 
operative subsequent to birth, nor have we analyzed 
any of the intellectual perversities of children, because 
these departments necessarily belong to more extended and 
prospective statements of the question. 

Let us venture, in closing, to utter a few practical sug- 
gestions for the benefit of all believers in the fearful teach-, 
ings of old Theology. 

The Natural Child-spirit is wholly unacquainted with any 
of the cardinal doctrines of popular sectarian religion. The 
young soul is a " later revelation, breaking with laughter 
from the lake divine whence all things flow," and strange 
to write! not one of its intuitive attributes — which of 
necessity are wholly God and Nature-taught — know any- 
thing or dream anything of the time-sanctified tenets of 
religious creeds. Original Sin ! " What's that, Pa ? " 
Atonement! "Ma, what's that?" Faith! "Is it good 
to eat ? " Special Providences, and Repentance, and Re- 
generation ! " Can I have some to play with, Ma ? " Hell, 
filled with ungovernable goats — Heaven, a good-sized sheep- 
fold — God, a great personality seated eternally on a great 
white throne! "What's all them things, Pa?" 

The scholastically educated gentleman enters the family 
arena. From the Bible he reads the doleful news of things 
traditionally Past — impossibly Present — (and never to 
come) — in which the Child-spirit, left to itself, takes less 
intuitive interest than it does in trees and flowing water. 
Why ? Because the God- taught soul is born replete with 
radical attractions toward whatever is intrinsically good 
for itself and substantially true for others. Therefore, if it 
ever receive the doctrines of Theology and the Churches, 
the fact is owing to the formation of a third Character, into 
the fashion and ugly image of which the more plastic ele- 



TRUE EDUCATION AND TRUE TEACHERS. 309 

merits within are year by year, and day by day, compelled 
to flow and effect their semi-systematic manifestation. 

Theologians, and gentle-minded mothers under the 
minister's psychology, will impress the young mind to adopt 
the ugliest conceptions of Death, Duty, and Deity. The 
common-place explanation why Children are not Christians, 
is : " They are depraved." A more abominable error was 
never hatched in the nest of sectarian ignorance ! 

Human nature, as revealed in the Child-spirit, is the 
infallible Word of God. Compared with this Book of 
Spirit-life, both eternal and reasonable, the Bible is a use- 
less par lor- table ornament. But understood as a record of 
what the ancients believed, and did, and experienced, in 
the realms of spiritual intercourse, the Bible becomes very 
useful both as a monument and a teacher. Beware then, 
how ye miseducate, and (while on bended knees) honestly, 
yet ignorantly, deceive and persecute the Child-spirit ; for 
the truth of the Universe is written out, naturally and inef- 
faceably, upon the spiritual constitution of all humankind, 
and the young are first to know the mind of God as 
imparted to Mother Nature. 

True Education and True Teachers. 

CLXXXVI. — Question : " Granting that the spirit of a true child 
is organized as described in your Keply to Question 185, it next 
becomes a most interesting problem as to how such a child is to be 
truly educated. Of education itself the world seems to know but 
little. I wish, therefore, to ask two questions — (1st) How shall a truly 
natural child be truly educated ? and (2d) What is true Education ? ;; 

Answer: "I shall not," says Paley, in his work on 

Natural Theology, " I shall not be contradicted when I 

say, that if one train of thinking be more desirable than 

another, it is that which regards the phenomena of Nature, 

with a constant reference to a supreme, intelligent Author. 

The world thenceforth becomes a temple, and life itself one 



310 ANSWERS TO QUESTIONS. 

continued act of adoration." In this train of thinking we 
propose the education of the Children of the future — that 
is, of all generations born after the dawn of that glorious 
day when Nature is received by humanity as the only mani- 
festation of Deity — as the only true and infallible Bible. 

Children are naturally shy of ministers, but they love 
fishermen and travelers. Children shrink from the baptis- 
mal font, but they love to leap from the moss-covered rock, 
and to swim in the flowing stream. Is this depravity? 
Children fear to encounter the dogmas of Theology, but 
they love the frolicsome pet lambs just over the fence. 

There is nothing compulsory in Nature ; her lessons are 
easily learned; but in Theology everything is arbitrary and 
incomprehensible. " Invisible things," in Nature, " are 
clearly seen, being understood by the things that are 
made." But in Theology " invisible things " are incom- 
prehensible or nonsensical, because the " things that are 
made " are never intelligently studied. Excellent parents 
there are who gravely imagine themselves acquainted with 
Nature, because they remember to have once taken lessons 
in botany, physiology, natural philosophy, and geography. 
They are superficial enough to fancy themselves profound. 
They are ignorant enough to suppose that a Bible is neces- 
sary to explain " the ways of God to man." They are 
popular enough to send their children to the fashionable 
Sunday School, and superstitious enough to believe that the 
New Testament is more surely from God than the blossom- 
ing universe of life and harmony. These are the conceited 
few who " can get nothing new." They profess to have read 
all theories, have scaled all the far-stretching and lofty 
mountains of philosophy, have measured the temple of Orion, 
have comprehended every problem in Spiritualism, have 
exploded all pantheistic systems, have tied the threads of 



TRUE EDUCATION AND TRUE TEACHERS. 311 

possibilities together, and the result is — they do not read 
anything further, but instead are willing to attend 
"divine service." 

With these remarks we turn to the questions before us. 
The natural principles and inner characteristics of the 
Child-spirit were considered briefly in our last response. 
In that reply, also, we systematized and mentioned the 
several inversions and excessive manifestations of the ori- 
ginal or primitive elements of human life. It will be 
remembered that we classified all defects, deficiencies, per- 
versities, and extremists of the young Spirit, under the 
head of the Second Character ; meaning by this term, 
those particular combinations and organizations of the ori- 
ginal elements generally denominated "hereditary pecu- 
liarities. 5 ' 

The Second Character, so variously diversified, is the 
bestowment of the immediate parents. Children bring into 
the world with them the peculiar attributes and conditions 
of their progenitors. Some young spirits are, in conse- 
quence, more social and affectionate than others. By con- 
stitutional differences certain little ones are selfish and 
quarrelsome, while others, perhaps originating from the 
same parents, inherit benevolence and the finest intel- 
lectual powers. 

Why this contradiction ? Because the parents impart 
their natural dispositions and habits not only, but also the 
effects which certain external circumstances planted within 
the mind of the parents. Thus, for example, one Child- 
spirit may be conceived and organized under the natural 
play of parental characteristics — in which case the child's 
disposition will, for the most part, resemble that of which- 
ever parent was most positive in the early stages of utero- 
gestation, while the body and face will follow the pattern 



312 ANSWERS TO QUESTIONS. 

of the most negative parent during the same period — and 
then, perhaps, the very next Child will exhibit a disposi- 
tion unlike either parent ; but it is certain that, by careful 
analysis of the conditions and circumstances which sur- 
rounded and acted upon the parents during gestation, the 
whole mystery will be explained. While progenitors are 
economizing and studying how to save property and 
become wealthy, they are likely to produce selfish and 
almost thievish offspring ; but as soon as the ease and idle- 
ness of wealth have entered into their affections and expe- 
rience, their Children will from birth be more benevolent, 
and perhaps prodigal. The same law obtains in other 
respects, by which parents impart bodily habits, disease, 
and other deformities, making up the Second Character. 

But the Third Character is wholly educational. This 
form of mind is manufactured by whatever impresses and 
educates the young Spirit. And because it is the last form, 
it is therefore the most immediately influential upon the 
forms of the more hidden Characters. " Nature will out," 
but it almost invariably takes the shape of the educational 
bias. A New Englander, for illustration, born and reared 
in Constantinople, receiving the social and religious 
instructions of the Mahommedans, will, notwithstanding 
his parentage, manifest his mind and spirit in general har- 
mony with the shape of his education. He would be more 
Oriental than American in his manifestations and per- 
sonal tastes. And the reverse would be equally true ; for 
the principle is applicable to everybody in all parts of the 
universe. And yet, however well educated or impressed 
by tertiary influences, one thing is certain : that the Third 
Character will yield by slow degrees to the inherited cha- 
racter ; and so, this in its turn, but far more gradually, is 
destined to depart before the yet more powerful form (the 



TRUE EDUCATION AND TRUE TEACHERS. 313 

First Character) which is inmost, divine, beautiful, and 
eternal. 

In view of these three Characters, this question natur- 
ally arises : What is the true object and aim of education ? 

Answer : The true and only end of education should be 
the harmonization of the individual. 

Question : But does not this imply a 'pattern or standard 
by which to fashion and measure the individual from 
childhood ? 

A. Yes! 

Q. What and where is that standard ? 

A. The natural character, with its six loves in natural 
play. 

Q. But is it natural for every individual Child to pos- 
sess the six loves to the same degree, and in the same rela- 
tive position to each other ? 

A. No ; but it is natural for each Child to possess them, 
and to a degree, and with internal relationships, consistent 
with its natural temperaments ; yet it is neither best, nor 
good, nor natural for any one of the loves to be either 
inverted or excessive in manifestation. 

The true method, then, is : to ascertain the leading 
organic temperament, the predominating constitutional pro- 
clivity of the Child, and then, instead of fighting against 
it as a wicked propensity, just proceed with the educational 
process in order to balance the Character in accordance 
with such temperament, which is the key-note. 

By " temperament " we do not mean a perversion or 
extremism in the disposition of the Child, but the chief, 
organic, inborn, constitutional, integral tendency of both 
the mind and body. For instance: Some children are 
muscular and mechanical : others, emotional and musical ; 
some are nutritive and agricultural ; others, spiritual and 
27 



314 ANSWERS TO QUESTIONS. 

artistic ; some are cold and intellectual ; others, affection- 
ate and intuitional ; one learns by seeing, another by hear- 
ing, a third by feeling, a fourth by thinking ; one is calcu- 
lating and mercantile ; another is scientific and inventive ; 
and still another is mystical and religious. Thus the pre- 
dominating temperaments are describable in almost every 
Child before its tenth year, and true education consists in 
harmonizing the loves and wisdom attributes of the soul with 
the natural demands of such proclivities. If this method 
be not applied, the consequences are that the individual, 
male or female, grows up in discord and out of place. 

Thus, the natural mechanic is educated to merchandise ; 
the natural artist is forced to till the ground ; the natural 
inventor is put into the pulpit ; the true lawyer is a sea 
captain ; the true clergyman is at the head of an army ; 
the true physician is sawing wood and digging ditches ; the 
natural fool is put upon the throne of an empire ; and the 
next stratification of consequence is the world-wide discord 
in all human interests. There is here no social music, 
because the notes, as well as the musicians, are sadly out of 
their natural places. " Where is my sphere ? " " What is my 
true gift ? " " To what am I adapted ? " These questions are 
put by almost every tongue in every land. One says : " 1 
was educated for the legal profession, but I don't like it." 
Another : " My father placed me in a dry goods store, but 
I yearn for a farm in the West." A third : " I am in the 
ministry, but I would gladly change situations with the 
thrifty mechanic." A fourth : " My father sends me to 
school, but I would rather learn how to build ships and 
houses." Who ever heard a word of complaint from the 
rightly occupied mind and body ? He who is truly employed 
is happy. The industry of the congenially employed is 
attractive and pleasurable. But discord emanates from the 



TRUE EDUCATION AND TRUE TEACHERS. 315 

wrongly-situated and the falsely-employed ; or rather, the 
world's trouble is generated by persons in absurd relations 
to the public good ; the result of human activities in depart- 
. ments and positions by persons naturally incompetent to fill 
them. That these misplacements exist, and that they occur 
in consequence of ignorance and the arbitrations of poverty, 
no one attempts to deny. 

No thinker ever deemed the existing situations and 
occupations of men and women in society as natural and 
wise. But these universal misplacements are inevitable, 
under the world's religious creeds and systems of educa- 
tion. Those, therefore, who would improve the circum- 
stances and morals of their fellow men, must first improve 
the institutions and theories by which society is governed. 
No beautiful castings can result from an ugly pattern. 
Society, with its theories and institutions, is the pattern ; 
the individual's outside Character is an exact copy thereof; 
if you do not like the latter, then improve the fashion of 
the former. 

The Child-spirit is cast into the popular mold. It 
must be measured by the ruts of the conservative wagon, 
else society will unmercifully jolt the individual upon the 
corrugations of misrepresentation and unpopularity. Pa- 
rents know this full well, many of them too well for imme- 
diate happiness ; and such, therefore, consent to " bring 
up" their children "in the fear of" the world's Opinion. 
Thus a Third Character is manufactured for your little 
daughter and for your precious darling boy, which will be 
worn by each into society, just like the fashionable clothing 
upon the body. 

Can you expect truth and spontaneity under these con- 
ditions ? As well might we look for pleasure in pandemo- 
nium, or for happiness in the carnage of a battle-field. 



316 ANSWERS TO QUESTIONS. 

Children, especially, are creatures of sympathy and imita- 
tion. They yield to the predominating attraction, and very 
soon take upon themselves its image and tendencies. There- 
fore how essential that Nature, not Society, should be their 
teacher ! The relation between the Child-Spirit and the 
Spirit of Nature is most intimate. There is a spontaneous 
friendship, a sweet love, binding them inseparably together. 
Children may be shy of strange human beings, but they are 
never afraid of Nature, for there is nothing obtrusive or 
repulsive about her. The truest influence of Nature is 
spiritual. She exalts and ennobles the intellectual powers 
of her Children, but only after she has won their hearts 
through the loves that inspire and fill them. Nothing is 
more positively certain than this : that the only true teacher 
of little children is Mother Nature, and that the best 
parents are they who, regardless of a weak and supersti- 
tious public sentiment, will take their innocent ones forth 
into the temple of motion, life, sensation, and intelligence, 
and thus, by observation and from actual facts and things, 
in the presence of the young minds, deduce and induce 
those divine truths which polish the intellect and exalt the 
affections. 

Origin and Causes of Civilization. 

CLXXX VII. — Question : " You say that ' children naturally 
shrink from ministers/ and that the young spirit is by nature ' wholly 
ignorant of the cardinal doctrines of popular religion. 5 Now I would 
ask whether Christianity is not the origin of all progress ? Is not the 
religion of the Bible the cause of all civilization ? ;; 

Answer : Well meaning men in pulpits will say of us 
that we have studiously evaded the relation of Christianity 
to the cause and progress of civilization. Ministers believe 
and urge upon their congregations the theory that, without 
the religion of Jesus, the present evidences of social and 
moral progress would not exist. 



ORIGIN AND CAUSES OF CIVILIZATION. 317 

There is truth in this theory. For every good word 
and every good work has eventuated in corresponding 
effects within and upon mankind. But this is no more true 
of Jesus than it is of Socrates. The sum total of the Chris- 
tian gospel is in strict harmony with the intuitive teachings 
of every enlightened mind— i. e., " Love the great Good (or 
Lord God.) with all thy heart, mind, and strength, and thy 
neighbor as thyself." This is the civilizing principle 
inculcated by pure Christianity. We recognize this eter- 
nal truth, not as an arbitrary commandment from heaven, 
but as a divine principle natural to and inseparable from 
the spiritual constitution of man. 

So far, then, we deem the teachings of Jesus consistent 
with the laws of Father God, which are operative and 
exemplified in human nature ; and, so far, therefore, do we 
acknowledge Christianity to be an important essential to 
the progress of civilization. But in so saying, we do not 
indorse a word of the atrocious theology of American and 
European churches. This theology is based in total 
depravity, a disease which ramifies throughout the incum- 
bent superstructure. A vicarious " Atonement " is built 
upon the Original Sin ; a " Faith " in the supernatural 
is required of all men ; and a miraculous " Regeneration " 
is promised as the crowning result of faith. To all this 
theology we put in our unqualified protest, and reject it as 
cordially as we accept and love the central principle of 
Christianity. 

The remonstrance of enlightened reason to the mytholo- 
gies which cluster about pure Christianity, is absolute, as 
was proved by the fact that the great revival of 1858 
made two infidels where it made one convert to its doc- 
trines ; that is, 400,000 skeptics by the same revival which 

caused 200,000 believers. 

27* 



318 ANSWERS TO QUESTIONS. 

What is civilization ? One lexicographer (Webster,) 
answers : " the state of being refined in manners from the 
grossness of savage life, and improved in arts and learn- 
ing." This state, the ministers say, is the legitimate off- 
spring of the Bible and Christianity. Let us look without 
prejudice at this popular superstition, and endeavor to 
ascertain the exact historic facts. 

Out of the 1,000,000,000 of earth's population, only about 
270,000,000 profess belief in the Bible of the Christians. 
And the larger portion of this number are Roman or 
Greek Catholics. Of Protestants to these forms of Catho- 
licity there are only about 70,000,000, and these Protest- 
ants are divided and split up into many and various forms 
of rationalistic reformation ; such as Unitarians, Univer- 
salists, Quakers, Mormons, Infidels, Come-outers, and 
Nothingarians, making, on the whole, the most unprece- 
dented and self-destructive conglomeration of religious 
opinions and prejudices. Of course Protestants imagine 
themselves to be the only true Christians. The Bible, under 
their interpretations and engineering, is the alleged cause 
of civilization. We deny it in toto, not only of Protestants, 
but of all religious sects, ancient or modern. 

If the Bible is the cause of civilization, how happened it 
that the first astronomical observations which began to 
enlarge mind, were made 2,234 years before the birth of 
Jesus ? If it is Christianity that refines us, how was it 
possible for men to chisel out beautiful pictures and grace- 
ful forms 1,900 years before Christ? The first agent of 
commerce, a ship, arrived at Rhodes, in Greece, from 
Pagan Egypt, 1,585 years before the existence of the 
Christian's Bible. And the next agent of intercourse and 
navigation, i. e., the seaman's compass, was invented in 
Heathen China 1,120 years before Paul preached to the 



ORIGIN AND CAUSES OF CIVILIZATION. 319 

Gentiles. And the principle of justice and equity between 
man and man cropped out in the system of " weights and 
measures," which was invented and adopted among the 
Oriental traders 869 years before the birth of Jesus. 
School-teaching and scientific instructions were introduced 
by Anaximander 600 years before Paul's conversion to 
Christianity. 526 years before the angels shouted " Glory 
to God in the highest" to the Judean Shepherd, a public 
library of valuable books was established at Athens in 
civilized Greece. 

These arts and this learning, and these civilizing influ- 
ences and sciences, came without and in advance of 
Christianity. But since the theology of priests has afflicted 
men's minds, and since the Heathen here and there have 
accepted of its peculiar form of civilization, we have the 
invention of powder, muskets, bayonets, and other instru- 
mentalities of defensive and aggressive war. Also, on the 
other hand, we have steam-engines, steam-presses, labor- 
saving machines, and many physical means of earthly 
progress. 

Now, what is the cause of civilization ? Answer : The 
causes and agents of civilization are the same as those influ- 
ences in Nature by which germs unfold to blooming ulti- 
mates. As it is the inevitable decree of God's immutable 
nature that spring grains should ripen into autumnal har- 
vests, that babies should become full grown men, that 
thorns should in due time be crowned with the fragrant 
flower, so is it the irresistible ordination of the same natural 
God that tribes should form communities, that races should 
bloom out into nationalities, and that confederated people 
should unfold all the essential facts and principles of civili- 
zation. The Greek, the Roman, the Celtic, the Saxon, the 
Teutonic, and the yet more recent forms of progressive 



320 ANSWERS TO QUESTIONS. 

power, combine and make improvements, by means both 
automatic and intentional. 

Man is by nature a lover of Science, which means a 
knowledge of facts and forces ; and of Art also, which means 
the voluntary control of forces. He is such a being, not by 
virtue of any creed or authority in either politics or reli- 
gion, but wholly from the fact that man is a spiritual exist- 
ence, a formation of mental and moral principles, an inherit- 
ance from his Eternal Parents. 

This duality of man's organization, and these forces and 
tendencies which are inseparable from his essential nature, 
taken together, explain the cause of civilization. Society 
is an expression of man's nature and development ; not of 
man individually, but of man in the aggregate. Hence the 
present state of American society is a perfect reflection of 
the interior condition of the mass of the people, but not of 
the vanguard thousands who yearn day and night for the 
era of peace and justice. Of existing civilization there are 
ten good and ten evil concomitants : 

GOOD CONCOMITANTS. EVIL CONCOMITANTS. 

1. Representative Government 1. Sectarianism. 

2. Trial by Jury. 2. Vindictive Punishment. 

3. Family Relation. 3. War. 

4. Education. 4. Avarice. 

5. Liberty of Conscience. 5 Gambling. 

6. Emigration. 6. Licentiousness. 

7. Commerce. 7. Subjection of Women. 

8. Religious Institutions. 8. Chattel Slavery. 

9. Art and Music. 9. Intemperance. 
10. Spirituality. 10. Infidelity. 

These evils will be overcome and abolished just as fast 
as man's spiritual faculties, including his reasoning endow- 
ments, become developed and inherently harmonized. A 
true education, not a creed or a system of opinions, is the 



THE INHERENT NECESSITY OF WAR. 321 

true remedy. Let your young men grow up in harmony 
with the laws of their entire nature, and let your young 
women venerate principles physical and spiritual — over- 
coming disease with health, deformity with beauty, ignor- 
ance with wisdom — let your ministers teach, not preach ; 
tell them to make progress in all directions, not stand still 
and dogmatize at one point of the infinite radius ; love the 
great Good with all your heart, mind, and strength, which 
is the best form of universal love — do these things, or at 
least help get society and government so fixed that you can 
act out the good which is within, and our present civiliza- 
tion is savagism compared with that which would then 
exist. 

The Inherent Necessity of War. 

CLXXXVIII. — Question : " Is war a necessity under any circum- 
stances ? It would seem that war is a natural process, because, by 
means of war, the world has made civil and religious progress. Is 
not this true, or am I mistaken? Does Nature teach that death is 
necessary to life ? ;? 

Answer : Nature's heart is filled with forces and princi- 
ples of perfection, and nothing can resist their ultimate 
manifestation. A strongly constituted man, for example, 
will recover from sickness in spite of blue pills and the 
lancet. So the whole body of mankind, being filled with 
every adequate energy, and with conquering principles, 
will make progress in spite of earthquakes, epidemics, bad 
religions, oppressive governments, and destructive wars. 

It is true, however, that sections of Nature (below the 
spiritual Man) constitute a kind of War Department — a 
West Point Academy — where the quadruped brain (which 
yet remains in some menj acquires the art of living by 
means of violence and bloodshed. Life feasts upon Death. 
Construction employs Major- General Destruction to super- 



322 ANSWERS TO QUESTIONS. 

intend the progressive advancement of organic existence. 
That which lives in the world depends upon that which 
dies in the world. Destruction spreads the table for the 
support of Construction. All departments of Nature, there- 
fore, are regulated by the mutually operative wings of 
Progress, viz : Destruction and Construction, or Death and 
Life, or War and Peace. The bird eats the fly, the owl 
eats the bird, the hawk eats the owl, man kills the hawk, 
and so on all the way up the steps of organic growth; 
and yet we hold that Human Beings are not designed to be 
influenced and educated by their inferiors — by the fish, and 
birds, and animals, that live and breathe at the foot of the 
throne on which mankind sits — " a little lower than the 
angels." 

Minerals, vegetables, and animals climb up to the pro- 
duction and position of Mankind by means of force-won 
possessions. Beasts have war establishments in their brain, 
and teeth, and claws. Race eats race, as streams run into 
streams, to make the ultimate. Force and violence are 
natural, until the spiritual is reached ; then the spiritual is 
the natural, and force and war are monstrous and unne- 
cessary. Let each reader ask himself the question: "Is 
war congenial to my reason and affections ? " If the spirit 
within shall whisper " yes," then blushingly and sadly we 
write the verdict — your development is not spiritual. 

Spirit of American Loyalty. 

CLXXXTX. — Question : " What was the spirit of the people of the 
Free States when the Southern States rebelled ? ;? 

Answer: The American Government, with its imper- 
fections, is the best on earth. It is founded on the most 
perfect " preamble " of eternal principles, and its constitu- 
tional laws, thence derived, are the most beneficent of any 






SPIRIT OF AMERICAN LOYALTY. 323 

ever conceived b} 7 the human mind. That the Constitu- 
tion may be amended and thus rendered vastly more Free 
and more Just, all candid Statesmen and thoughtful Citi- 
zens equally concede. But this work is the work of the 
law of Progress, which, step by step, develops the masses 
up to the level of broader and juster views of Human 
Rights and Liberties. 

This Government had been menaced and encircled by 
unutterable dangers. Party dissensions and political dif- 
ferences had shaken our institutions to their solid founda- 
tions. The demon of Dissolution stalked defiantly up and 
down the land, from ocean to ocean, and his mouth breathed 
forth threatenings too wicked to repeat. National and 
social prosperities were suddenly struck with the deadly 
wand of civil war. And yet, amid all these and a thousand 
more terrible symptoms of national dissolution and death, 
the great North remained apparently cold and indifferent. 
A fearful apathy seemed to pervade all classes and parties 
in the Free States. The insensibility of the people, at a 
time when the formidable dangers of " Secession " were 
menacing the very existence of the Government, filled 
patriotic hearts with mingled feelings of astonishment and 
despair. 

But lo ! in the twinkling of an eye, the North became 
radiant with a fearful inspiration. The country's banner 
was unfurled in every direction. Cities and villages were 
moved by a sublime enthusiasm. This great Republic was 
summoned to strike a powerful blow for Free Institutions. 
There is a glorious destiny in store for the inhabitants of 
this continent. The Stars and Stripes, the emblem of our 
country's past history, may yet wave over a free, happy, and 
progressive people. 



324 ANSWERS TO QUESTIONS. 

The Rebellious Spirit of Conservatism. 

CLXL. — Question : " When the Southern rebellion became 
formidable, what was the spirit of the leading Northern Journals ? 
Were they for the Union, or for Freedom and Progress ? ;> 

Answer : The Union as a mere form, under the sway 
of time-serving lawyers and professional politicians, is not 
worth an ounce of human blood. The shape and form of 
any earthly development, are subject to the inexorable 
mutations of immutable laws. The incessant changes 
wrought by Nature's unchangeable principles, are not only 
inevitable, but also absolutely necessary and promotive of 
the ends, aims, and purposes of Progress. 

We have shown that the principle of Progression is 
Heaven's central law. It is the very life-element of Deity. 
To resist its natural operations, whether in matter or in 
institutions, is to rebel against the central will of the Divine 
Mind. From this position 

We ask — are our leading politicians Rebels? The 
question is a fair one, and we have a right to put it earn- 
estly. Are the people of the North all conservatives of 
form, and, therefore, " rebels " to Progress in their very 
heart ? Are the policy- wise editors of our loyal journals 
all traitors and rebels, and " miserable sinners," in the eyes 
of higher intelligences, and before high heaven ? Do they 
design to bestow wealth and to sacrifice human life to pro- 
tect and perpetuate a mere form of Government ? We do 
not judge their moral or intellectual status, but our inmost 
heart is trembling and swelling with, " Father, forgive them, 
for they know not what they do ! " 

Conservatives say that this " War is for the Union ! " 
Progressionists say that the form of no earthly institution 
is worth an ounce of human blood. They say that this 
struggle is to " maintain the Constitution, and to enforce its 



THE EEBELLIOUS SPIRIT OF CONSERVATISM. 325 

laws, in all the States of the Union." We say that neither 
the Constitution nor its laws, in themselves considered, are 
worth the horror and expense of a single fratricidal bat- 
tle. And furthermore we say, that the people of the North 
will be yet more demoralized and politically prostrated, 
unless leading men very soon transcend the form and 
letter and expediencies of their political organizations, and 
proclaim : " This War is for Freedom and Progress." 
We must regard " Union " as one of the consequences of a 
great, glorious, sublime struggle for Civilization and Pro- 
gression. Americans should start with the fixed, invinci- 
ble Will to fight for the establishment of more Freedom on 
this continent, otherwise they will fail to accomplish the 
ends which present " golden opportunities " bring almost 
within the nation's grasp. The people of the South rebel 
against the expansion and enforcement of constitutional 
law ; but (mark the fact !) the people of the North refuse 
to obey the central law of Heaven. Which is the worst 
rebellion ? Instead of inspiring our brave Brothers with 
the principle of Freedom, as the inherent right of all men 
of every race and condition, our politicians simply cry : 
" Save the Union — down with traitors — enforce the laws." 
To all this progressionists respond a thousand times, 
" Amen ! " but only because these efforts are stepping-stones 
to the expansion of civilization, on a yet higher plane. 
We cannot too profoundly thank our enemies for the oppor- 
tunities which they present for the improvement of our con- 
stitution, and the consequent progress of our Government. 
And we cannot too earnestly impress the patriotic people 
of America that their success in this war will turn, not on 
their devotion to the letter and form of the Union, but on 
their faithfulness and united allegiance to the principles of 

Freedom and Progress. 

28 



326 ANSWERS TO QUESTIONS. 

The Origin of Fillibustering. 

CLXLI. — Question : " I want to ask one question : What are 
your views of fillibustering ? ;; 

Answer : The name of the secret spring in the fillibus- 
tering machinery, is Vandalism. In the evolutions of unfor- 
tunate parentage, it is almost certain that, now and then, a 
Vandal will be born and projected into a Nation's vitals. 
A constitutional Ishmael, whose hand is raised against the 
neighbor's interest, is a monstrous production. He is a 
Yandal, a Goth, a Wanderer, a Barbarian, a Spoiler of 
others 5 rights, a Selfish member of the human family, and 
the benevolence and intelligence of the family should atone 
for his existence by kindly restraining his blood and 
patiently educating his unfortunate brain. All fillibuster- 
ing is beneath humanity. If a people are wild and wholly 
unfit for self-government, and the fact is appreciated by a 
neighboring nation, it is right to propose to them the arts 
and sciences, and the divine blessings of education. But 
to march an army into their cities, to desolate their homes, 
to overthrow their government, to overrun their lands 
with fire and the sword, is barbarian Yandalism of the 
most degraded and degrading character. 

National Thunder and Lightning. 

CLXLII. — Question :" Most persons of my acquaintance are 
gratified with the stand you have assumed on the present war • and 
yet nearly every person has expressed some surprise that you, a 
peaceable and non-fighting man, should ' go in ; for the extreniest 
measures. It would interest many if you would define the reasons 
why you advocate war." 

Answer : We have not advocated, and do not advocate, 
war. The central principle which we most earnestly 
teach to mankind, is Progression. This is the pivotal law, 
on which all events and all centuries turn, and for this 



SPIRITUALISTS IN THE ARMY AND NAVY. 327 

reason we advocate its requirements and accept its develop- 
ments. Naturally and philosophically growing out of its 
operations, we recognize this terrific struggle between the 
Past and the Future — this mortal combat between Slaveoc- 
racy and the spirit of Freedom — which is nothing less than 
the meeting of two naturally opposite and antagonistic 
powers, and the concussion is announced by the thunder and 
lightning of the battle-field and the navy. If the present 
struggle was anywise different — a war of filibuster and 
conquest, like the wars of the Israelites against the Midi- 
anites and other people — we should do our best to break 
down the effort. Progression — as a divine law — demands 
all we are now doing, and very much more, in order to 
cleanse the political atmosphere and make way for the 
advent of an American Brotherhood. Thunder and light- 
ning are forcible expressions' of the law of equilibrium. 
The good Father and Mother dwell together through it 
all, being no respecter of persons or institutions, and so 
we behold lightning smiting public and private property 
alike, sparing neither " tower, nor spire, nor gilded ball, 
nor the very cross itself." Institutions are nothing in such 
a storm as this. Justice, truth, right, are the thunder and 
lightning of the principle of Progression. Music cannot 
resound through the beauteous Isle of Liberty until the 
dead weights of Slavery are scattered to the free winds. 
Let the storm rage ; the world will be serene by-and-by. 

Spiritualists in the Army and Navy. 

CLXLIII. — Question : " A great crisis is upon us. The war-cry 
is sounded. What is the duty of Spiritualists in this trial hour "? 
Shall they take up the sword ? The world's philosophy says, ' Yes. ; 
The voice of God in my own soul says, ' Xo. ; All is excitement, com- 
motion, and apprehension around me. Everybody is arming and pre- 
paring to arm, not even excepting Quakers and previous non-resist- 
ants. I believe I stand alone in the doctrine of Peace. * * * 
What is the course and the duty of the true Harmonial Philosopher, 



328 ANSWERS TO QUESTIONS, 

at this hour ? Shall we remain exposed among those { who take the 
sword/ and thus ' perish/ by the side of those who rely on the sword ? 
or, shall we find a refuge among those whose voice and testimony are 
for Peace, and whose weapons are spiritual ? The war-spirit is 
thoroughly aroused throughout the land. How do you and your 
companions feel, in view of what is coming upon us? ;; 

Answer : We reply, under the authoritative impression 
of the only unchangeable and divine sources — Nature, 
Reason, and Intuition ; and yet, as the reader fully com- 
prehends, we can give expression to only our individual 
perceptions of the lessons taught by these authorities; 
consequently, it will be the extreme of injustice to accept 
or rally around our individual standard as a "rule of faith 
and practice." It would be absurd and dangerous to indi- 
vidual independence for any mind fully to adopt our 
reasonings and impressions as a substitute for his own 
sovereign cogitations and perceptions of right and wrong. 
With this protest to the question whether we can tell 
" what Spiritualists and Harmonialists should do under 
the circumstances," we proceed to consider the existing War 
between Union and Rebellion, or Liberty and Slavery. 

In the first place, we ask attention to the workings of 
Nature's God in the paths of human history. Looking 
down the declivities of Time we behold successive stratifi- 
cations of the race — first, Savagism ; then Barbarism ; 
next, Patriarchalism — each with its characteristic attributes 
and appropriate corresponding manifestations. Or, in a 
religious and spiritual direction, we behold, first, a Force, 
or Mosaic Dispensation ; second, a Love, or Christian Dis- 
pensation ; and lastly, a Wisdom, or Harmonial Dispensa- 
tion. These eras, or ages, succeed each other as pro- 
gressively as a tree grows from germ to fruition. 

Now it is established that the lowest contains the 
qualities and properties of the highest, undeveloped : and 



SPIRITUALISTS IN THE ARMY AND NAVY. 329 

reversely, that the highest is the reservoir or embodiment 
of all the elements and principles out of which it was suc- 
cessively unfolded. 

The first era of spiritual development was characterized 
by Force. "An eye for an eye." Savage brutality, 
rapine, and spoliations, or land privateering, and sanctimo- 
nious slaughtering of innocent human beings, in order to 
subjugate them and obtain their property, were character- 
istics of the Savage or Mosaic era in history. 

Then came the reactionary stage of development, termed 
the Christian, or the age of " Love ye one another." This 
period seemed to supersede its despotic predecessor. But 
this was not, and is not, the truth with regard to Chris- 
tianity. Jesus did not supersede Moses. Christianity was 
merely supplemental ; an appendix to the volume that was 
published. The so-called Gospel Age does nothing more 
than modify and smooth off the brutalities and angulari- 
ties of the parent which produced it. Practice speaks 
louder than theory. And history is more truly an expo- 
nent of God than any hypothesis in either politics or reli- 
gion. The testimony of history is that Christians are Jews 
in a modified form, with higher estimates of humanity, and 
with nobler applications of the principle of Force. 

So also the third stage, the Spiritual and Harmonial, 
which inaugurates the era of " Wisdom/ 5 It seems to nul- 
lify and overthrow the Christian era. But this seeming is 
also a misapprehension of its import and mission. The 
Harmonial Age does nothing more, and will do nothing 
more, than to give a new direction to the integral princi- 
ples of its predecessors. The testimony of future history 
regarding this new Dispensation, will be that Harmonial 
Philosophy, with its fresher inspirations of light and love, 

gave higher and mightier impetus to the car of Progres- 

28* 



330 ANSWERS TO QUESTIONS. 

sion. There will of necessity come newer and fresher 
forms of truth, and yet broader streams of fraternal love, 
which will re-molcl and still further augment the era of 
Peace on earth. 

Thus, then, you perceive the logical necessity, in spite 
of all theory and behind all aspirations for peace, that 
mankind will manifest feelings in accordance with the inhe- 
rent principles of progress. That is to say, although the 
enlightened Christian ignores " an eye for an eye," he is 
nevertheless ready to take up the sword for his country's 
sake, or for the defense of his religion. But, unlike the 
Mosaic man, he will not seek to spread his religion, or to 
enforce his politics, by means of carnal weapons. (Be sure 
that you draw a strong mark of difference between 
defensive and aggressive warfare.) In like manner the 
enlightened Harmonialist, although he would not fight even 
to defend his religion, nor take up arms merely to sustain 
a particular form of Government, would nevertheless stand 
firm as the everlasting hills, sword in hand it may be, to 
defend Individual Freedom. 

Man is man through all history. And, thanks to 
Father God ! he will continue to be man, through all eter- 
nity ! His organization is unalterable — only his thoughts 
are capable of expansion, and only his motives susceptible 
of endless improvement. The Force of Moses was " good " 
until the world grew to a position where something 
" better " was developed : then Love gave Force a newer 
and a holier direction ; but the world has discovered that 
both Force and Love need a controlling power. Therefore 
the " best " form of mind, called Wisdom, must take the 
reins of Government. When Wisdom takes up her sword 
against any members of the human family, who are yet 
unapproachable through the gentler and nobler attributes, 



THE JEWEL OF CONSISTENCY. 331 

her motive will be Individual Freedom — not for one man 
but for all men — not to the people of one country, but 
Freedom to the individual citizens of all countries. 

We are fully conscious of the fact that there is great 
danger in the theory that war is ever promotive of 
human liberty. But, on the other hand, there is greater 
danger in fostering a servile and cowardly spirit, and in sub- 
mitting to the atrocious burdens and exactions of unyield- 
ing tyrants. The human race has made progress through 
a bloody resistance to tyranny, but the world is almost 
enough enlightened to rely immovably upon the uncon- 
querable Will consequent upon an Harmonial Mind. Retalia- 
tion is a low and brutal exhibition of character, but 
" resistance to tyrants is obedience to God." This resist- 
ance should be moral and spiritual, but sometimes the 
physical is most effective, and for this reason it is some- 
times the best prevention of formidable evils to mankind. 

The Jewel of Consistency. 

CLXLIV. — Question : " It is said that ' consistency is a jewel.' I 
have hitherto found fine specimens of that precious gem in your 
writings. Of late, however, I must confess to a feeling of disappoint- 
ment. In your Medical Chapters you have opposed the allopathic 
practice of ' blood-letting/" You pronounce it unnatural, and never 
necessary to adopt in the treatment of any disease. But you favor 
physical resistance in the present War ! What is this war but an 
allopathical method of treating an ' inflammation' — thus, perchance, 
saving the life of the patient (Union,) by ' blood-letting ; ? Can you 
remove the inconsistency of your position ? " 

Answer : We hasten to inform the questioner that the 
gem of i consistency ' is not half, so brilliant in our estima- 
tion as the i Jewel of Truth.' In a worldly point of view, 
judging of a position by the popular standard of what con- 
stitutes right and wrong, the jewel of Consistency is far 
more attractive, and vastly more influential, than the sim- 
ple Truth. Our internal self-questionings have always 



332 ANSWERS TO QUESTIONS. 

resulted in compelling us to act consistently with our present 
discernment of Truth, however much such action may seem 
to conflict with what we thought, believed, and advocated 
yesterday. We have never promised to believe and teach 
to-morrow exactly what we believe and teach to-clay, for 
the simple and unsophistical reason that being actuated by 
the ever-working energies of the principle of Progression, 
we may come in contact with new forms of thought 
between this and to-morrow, and fresher evidences of 
never before believed Truths, by virtue of which our con- 
victions may undergo a modification, or, perhaps, a 
thorough alteration, with reference to a cherished senti- 
ment ; and the consequence is, that we are conscientiously 
compelled, in the presence of the additional force, or new 
evidence, to occupy another, and it may be a totally differ- 
ent, position. No disciple of the heaven-descended and all- 
embracing principle of Progress can do otherwise. He 
must be consistent with Truth, rather than consistent with 
what he believed and taught yesterday, because he may 
have, and ought to have, more Truth to-day, and therefore 
more knowledge. 

Pursuing this pathway for sixteen earthly years, and 
fearing no human threat or disapprobation, we have 
(strange to say! ) been apparently more " consistent" than 
our critical opponents. And this, too, without the least 
effort on our part to make to-day's convictions square and 
dove-tail mathematically with those of yesterday. Another 
evidence of that unsought-for, and therefore involuntary 
" consistency," is furnished in the case of the supposed 
inconsistency to which the questioner very frankly directs 
our immediate attention. 

In regard to the popular system of " blood-letting," in 
the treatment of certain diseases by Allopathic physicians, 



THE JEWEL OF CONSISTENCY. 333 

we have (see 1st vol. of Harmonia) openly expressed our 
unqualified opposition. And yet, contemplating the multi- 
tudinous contingencies and various accidents of the human 
individual, we have acknowledged that there are, and have 
been, and doubtless will be, cases in which "blood-letting" 
is not only advisable, but the very best mode of subduing 
inflammatory conditions, and of saving or prolonging the 
life of the patient. But as part of a system of therapeuti- 
cal practice, as a popular remedial method in the creed of 
a physician, we have nothing but opposition to present. 

So also, without wishing to secure the approbation of 
any mind, we have taught concerning the present war with 
rebellion and slavery. Instead of advocating " blood- 
letting " as a practical method of overcoming the Disease 
(disunion,) or as the surest practice for our Government to 
save the patient's life, we have, on the contrary, from the 
iirst, urged the speedy and universal arming and forward 
marching of the North* as the surest and most practical 
plan of overcoming all the conditions in slaveholding 
States by which this War was originated and strengthened. 
We would prevent " blood-letting " by the application of 
army and navy forces, too vast and too formidable to invite 
a day's opposition in the form of battle. Therefore — 

1. We believe to-day, on this subject, just what we 
wrote weeks ago — that the present War is for the protec- 
tion, and support, and perpetuation, of the best government 
ever yet organized on earth. 

2. And that the unfraternal attitude of the South to 
this government is an effect of which African Slavery is the 
producing cause. 

3. And lastly, that it would be the noblest exhibition 

* This was written very soon after the Rebellion commenced. 



334 ANSWERS TO QUESTIONS. 

of political power, and of fraternal love not less, to bring 
into the field and on the water, such an array of military 
force as shall make all attempts at " blood-letting " on the 
part of either party simply unnecessary, and consequently 
impracticable. 

When we see differently, and entertain other views of 
this question, we shall make haste to announce the fact. 

Which is Best — Constitution, or Revolution ? 

CLXL V. — Question : " I am told that you would favor the prose- 
cution of this War, not for the restoration of the Union, but for the 
abolition of Slavery. Will you, at your earliest convenience, please 
to define your position ? v 

Answer : We have no objection to this question. In 
fact, we feel to thank the questioner for furnishing the 
opportunity — being satisfied that an honest expression of 
honest conviction is particularly necessary at this time. 

Our reply, then, is : We would treat a sick person, not 
for the purpose of preserving his favorite creeds and cher- 
ished traditions, but for the removal of both the causes and 
effects of his disease. The Constitution of the United 
States is not exempted from the action of the law of Pro- 
gress. If it is not in favor of universal rights and equal 
human liberties, then it is not adequate to the removal of 
the cause of this national struggle, and the sooner we pro- 
claim Revolution for freedom's sake, the quicker will the 
ends of justice be accomplished. We would rather die in 
a good cause than an evil one — would prefer to fall in a 
battle for Freedom for all men of every clime, than to die in 
the defense of a system which embodies the political creeds 
and pet dogmas of time-serving Jaw vers and theological 
pettifoggers. 

We go for progressive changes — for revolutions and 
improvements, not for old constitutions and disease — for 



CAN LOVE BE DEVELOPED BY FORCE? 335 

freedom and justice, not for servitude and misery — for 
breaking through all unwise constitutional restraints, not 
for nursing and fosteriug absurd and unjust laws — and 
thus we would overthrow the cause of the present rebellion, 
and give a healthier Constitution to so much of the Union 
as happily outrode the sublime storm. 

The Government is now almost paralyzed with excessive 
tenderness for the pet creed of the Republican party, which 
is, like its Democratic opponent, the friend and supporter 
of Slavery, in the particular and favored localities where 
it is at present found to prevail. " Let justice be done, 
though the heavens fall." It is well to remember that the 
temple of the universe is upheld by Justice, and that the 
blessings of Heaven always descend like a dove upon all 
those who walk in the paths of wisdom and righteousness. 

Can Love be Developed by Force ? 

CLXLYI. — Question : " For the gratification of a few friends, 
myself included, I am induced to submit the following pertinent and 
highly important questions : 

" 1. Do you advocate the prosecution of the present civil war in the 
States of America ? Does it accord with your superior intellectual 
and moral ' status ; ? 

" 2. Does war, violence, or physical force, instituted and brought to 
bear by the passions and fanatical errors of mankind, correspond with 
the truth as revealed and proclaimed by your late moral and pro- 
gressive Spiritualism ? 

" 3. Do you justify war by the sword under any contingency, where 
peace might reign instead ? 

" 4. Can loyalty, love, and submission, he obtained by human cru- 
elty and military despotism ? 

" 5. Does natural law teach that wrong is right because of its 
popularity, or that wrong may be forced right by the Dagon- 
policy — coercion ? " 

Answer : We acknowledge the importance of the fore- 
going questions. 

In answering them it is necessary to forget self and at 
once ascend to the plane of the universal. When a surgeon 



336 ANSWERS TO QUESTIONS. 

examines a wounded soldier and decides that an arm or leg 
must be amputated, his examination and decision refer to 
the circumstances and welfare of the patient, and not to 
anything selfish or personal. The surgeon does not decide 
that his own limb is to be amputated. He does not advo- 
cate such a measure with reference to himself. He is not 
the patient under treatment, and of course he is not the 
subject of his convictions and decision. 

Thus, with reference to the present war. In advo- 
cating the right of a Government to protect itself by the 
use of the Army and Navy, we do not say that we, indi- 
vidually, should or would resort to physical force to over- 
come the injustice or encroachments of a personal enemy. 
We believe a man, like a Government, should be true to 
recognized principles. If, for example, this Government 
was based and constituted on the principle of non-resist- 
ance, it would then be wrong and monstrous for the Presi- 
dent to call out armed men under any circumstances. So, 
too, it would be a frightful departure from Right for a 
man with non-resistant principles to take up carnal 
weapons aginst a fellow being, under any conceivable 
circumstances. 

But suppose the case as it stands : Here is a Demo- 
cratic form of Government. In most respects, no country 
ever had so good a system for the expansion of civilization. 
The Army and Navy are parts of its mechanism. The 
Government rests upon the people, and the people repose 
upon the Government; each looks to the other for 
guidance, strength, and protection; and both rely upon 
physical force as a measure of self-protection in cases of 
foreign invasion or local insubordination. Now a Govern- 
ment so constructed, and a people thus relying and believ- 



CAN LOVE BE DEVELOPED BY FORCE? 337 

ing, would bo recreant and unrighteous if it or they failed 
to obey the recognized principles. 

No such principles or measures can be morally binding 
upon the conscience of any person who does not believe in 
force as a natural law of self-defense. Our individual 
" status " does not come into these universal questions. 
We should oppose the war if the Government was con- 
structed upon a basis of non-resistance. For then we 
should hold it responsible to the recognized vital principles 
of its own existence. • And the same reasoning holds good 
when applied to the individual. Let every thing — institu- 
tion, system, or person — be true to the recognized standard 
of right. If the standard be wrong, the results of obedi- 
ence to it will be evil and misery ; then it is the duty of the 
people to reject such standard and erect a better one for 
future recognition and obedience. Thus much in reply to 
your first question. 

To the second interrogatory we reply that the " pro- 
gressive principles of Spiritualism " do not indorse " war, 
violence, and physical force." This you probably knew 
before you asked the question. 

Individually, to your third question, we reply, " No." 

It would be folly, yea, wickedness, to "justify war " when 

it was evident that " peace might reign instead." We 

think the general Government would make a similar 

answer. But here is an Administration which cannot 

peacefully enforce its laws among all the people who live 

beneath its sheltering wings. Insubordination, rebellion, 

repudiation, piracy, arise defiantly before its face. The 

ways of peace are pursued until forts, arsenals, ships, mints, 

and public property, to a large amount, are taken out of the 

Government's hands. At length forbearance "ceases to 

be a virtue," and the Army and Navy are summoned to the 
29 



338 ANSWERS TO QUESTIONS. 

work of self-protection. With these weapons uplifted, it 
were folly to carry the " olive branch " in either hand. To 
act with vigor, to down with' the rebellion, to enlarge 
the boundaries of freedom, to strike a death-blow to all 
Slavery — these ends were all within the grasp of the Gov- 
ernment. But the people are not developed up to the best 
uses of war. They would not fight for unbounded freedom, 
but for the " Constitution as it is and the Union as it was" 
and the consequences of such disobedience to the law of 
Progress, are rushing like a flood over the faithless North. 
We do not believe in any war unless it will leave mankind 
much better than they were before the struggle and death- 
storm. We do not believe in « holy wars." All wars are 
evils, originating from the undevelopment of the people ; 
but never from the angel- world, neither from the Great 
Positive Mind, who liveth in unchangeable principles. 

To your fifth and final question we reply that natural 
law never teaches that " wrong is right " under any cir- 
cumstances. For this reason progressive minds do not 
believe that Slavery is right, although in a large portion of 
the Union the system is dignified as an " institution," and 
is " popular " with people whose selfish interests are inter- 
woven with the pecuniary proceeds of such servitude. We 
do not believe that Slavery can be " forced right," even by 
the " Dagon-policy — coercion." The inhabitants of Africa 
never would have voluntarily visited this continent. Some 
Dagon-policy originally " coerced " them to come among us. 
Who did it ? When was that " policy " inaugurated ? At 
what time and under what combination of circumstances 
will the attempt to show that that " wrong is right " be 
terminated ? We do not expect that " loyalty, love, and sub- 
mission," will long endure under "military despotism; " nei- 
ther do we expect that there will ever be harmony between 



LIBERTY, HUMANITY, HYPOCRISY, AND HATE. 339 

Free Labor and involuntary Servitude. Of two things, it 
seems that one must come to pass — either the Union will 
be permanently dissolved by the present revolution, or else 
chattel Slavery will die an everlasting death. 

It is now some consolation to us that we have never cast 
a vote to support an administration or a government which 
sanctions the hydra-headed evil of African servitude. And 
it is also a pleasing reflection that we have never said or 
written a word in favor of this war, unless we felt per- 
suaded that the struggle was ultimately to secure Free 
Labor, Free Speech, and Free Press, as in the Northern, 
so, also, in the Southern States of America. 

Liberty, Humanity, Hypocrisy, and Hate. 

CLXLVII. — Question : " I started with you when you were at 
the top of the mountain, and have been with you ever. Yet I have 
known that you were descending its sides, and I see you at last 
plunged into the vortex of passion and politics at its base. Here we 
part. You have joined the pack of howling idiots, who propose, by 
means of war, to subject the South to the despicable despotism they- 
have inaugurated, and to tear from their happy homes our children 
and slaves — the former to be ' massacred,' (I think that is the pro- 
position,) and the latter to be ' set free, 7 (which means to be demoral- 
ized and starved.) And these things you propose to do in the name 
of ' Liberty ; and ' Humanity/ 

" Viewed in the light of your answers, all your past professions of 
love toward God and man were false — you cannot be less than a hypo- 
crite nor more than a knave. 

" Man ! you might as well talk of emancipating our children as our 
slaves. The enormity would be the same — consisting less in our 
deprivation than in theirs. Although your pack is too blind in their 
fury to see the measureless insolence of this proposition, they will 
have their eyes open in time to reckon the cost. 

" I will not withhold the expression of my sorrow that your Har- 
monial Philosophy should prove a simulation, and your magic staff a 
rotten reed. 

" Sir, we (of the South) do not believe here that the North will 
fight; she acts so like a blustering, cowardly bully. But if she begins 
upon the South a war for abolition, it will take a long time to count 
the souls that will have to kiss the skies. 

" As I am the enemy of all who are enemies of my country, the 
South, I am henceforth yours." 



3-10 ANSWERS TO QUESTIONS. 

Answer: " Come, let us reason together." Let us, ere 
we part on the interminable path of Progression, exchange 
at least a few kindly words. 

There is a code of just and righteous laws in the con- 
stitution of the Spiritual Universe, to which the lively and 
willing intellect of man is amenable. By the graceful and 
immutable operation of these Laws, all men, at a certain 
period in their individual progress through eternity, are 
purified and advanced to power, wisdom, goodness, justice, 
unity, and truth. These undying energies, qualities, and 
attributes, together with all the enchanting effects upon 
character and conduct that grow out of them, will eventu- 
ally crown, distinguish, and glorify every progressive 
human spirit. All men are progressive human spirits f and 
the Laws of the Spiritual Universe work unceasingly in 
all men ; therefore, all men, either in this life or the next, 
will be characterized and beautified by those immortal 
attributes. In all this wise and grand and harmonial plan 
of progress, we behold, with grateful emotions, the spi- 
ritual presence and sublime influence of our Father and 
Mother. 

Harmonial Spiritualists, however much they may differ 
on the items of religion and politics, entertain but one con- 
viction regarding the Divine Plan of Progress. They see 
that in all departments of creation, the material precedes 
the spiritual. They see that development is characterized 
by successive degrees — that different manifestations of 
matter and mind occur on each different step — and, ulti- 
mately, that all efforts of Nature and all qualities of mind 
shine forth in flowers of immortal beauty and perfection. 

And Society is no exception. Governments and insti- 
tutions, however stupendous and judicious, are subject to 
the unchangeable Law of Progress. They may crumble 



LIBERTY, HUMANITY, HYPOCRISY, AND HATE. 341 

away piece by piece, or be superseded step by step, by the 
advancing power of new developments. But it is mani- 
festly the way of wisdom to remain in the old and 
well-tried forms of government and society until the unfold- 
ments of Progress shall make plain the outlines and archi- 
tectural perfections of a higher and yet more appropriate 
temple of political or Social Truth. 

Do you not know in your heart's secret recesses that the 
foregoing gospel has been proclaimed by the Harmonial 
Philosophy from its natal day to the present moment ? From 
the first word we ever uttered or penned for the world's 
eye, to this hour, this immortal doctrine has steadily flowed 
from the inward founts of inspiration. Ignorance is chrono- 
logically before knowledge ; so is error the predecessor of 
truth ; so prejudice precedes impartiality ; so selfish inter- 
ests go before benevolence and principle ; so discord and 
folly antedate the enchanting manifestations of Harmony 
and Wisdom. The expansion of distributive justice among 
men is slow, but certain ; and not less tardy, nor less cer- 
tain, is the departure of injustice and oppression. 

All through our individual career, whether in the lowly 

valley or on the mountain's top, we have hailed the United 

States of America as the harbinger of a better Government 

not only, but as the womb of civilization already pregnant 

with innumerable blessings, both material and spiritual. 

Under the protection of that religious freedom which is 

everywhere guaranteed by the Stars and Stripes, we have 

been permitted to search through Nature up to the world 

of spirits. Enfolded by this banner — the emblem of more 

independence than is vouchsafed to any other Nation — our 

spiritual eyes this day rest admiringly and lovingly on the 

horizon of a new era about to appear ! With remarkable 

stillness, like the rolling of this stupendous universe through 
29* 



342 ANSWERS TO QUESTIONS* 

immensity, the Better Age will dawn. It will be born 
through the political and spiritual revolutions of America. 
All births are accomplished and accompanied with solici- 
tude, apprehension, prostration, pain, sometimes with agony 
and terror in the maternal body and soul. America is the 
mother of great liberties not only, but of spiritual condi- 
tions and invisible circumstances also, whereby a divinely 
glorious Era will burst with living grandeur all over the 
world. 

And yet, because we love the interior significance of the 
Stars and Stripes, and because we cry aloud for the perpe- 
tuity of the United States Government, which is the preg- 
nant Mother of this better era, you think we have joined a 
" pack of howling idiots, who propose, by means of war, to 
subject a people to despotism.' 5 

Let us look at your affirmation ; let us see the truth as 
it is. The truth is, that the United States Government, 
whose present chief administrator is Abraham Lincoln, has 
not proposed to make war upon any part of the country 
for the purpose of destroying 4i homes " and freeing the 
" slaves," but for the purpose of recovering its property 
and fulfilling the necessary conditions of constitutional law. 
This is the truth, and nothing more. The design of the 
republican administration is not directed to the " emanci- 
pation of your slaves." (This was written before Congress 
passed the " Confiscation-Emancipation Act," which is 
about to go into practical operation.) 

Do you suppose that the population of the Free States 
have any murderous designs upon Southern homes and 
institutions ? The war impending, is self-protective. It 
is not yet aggressive, notwithstanding the many insults and 
outrages committed against the honor of the Government. 
We have all along protested against the assertion that 



LIBERTY, HUMANITY, HYPOCRISY, AND HATE. 343 

loyalists are favorable to John Brown raids. Nothing 
is remoter from the exact truth. The abolition of Slavery 
is possible only by and through the steady law of progress, 
lifting the intellect and affections of mankind above the 
conditions of wrong and wretchedness. 

We advocate military preparations, on a large and 
formidable scale, as the best, directest, and most practical 
method to terminate the struggle. For ourself, we do not 
believe in aiming a deadly weapon at any brother's heart ; 
neither do we deem it consistent with the law of self- 
preservation, to permit any brother to do a like evil to us ; 
and, whether on the mountain or in the valley, we have thus 
far been enabled to live up to this reasonable faith. 

Your remarkable statements, and the foregoing reflec- 
tions concerning existing conflicts, excite in our memory 
utterances of long ago. (See Nat. Div. Rev. p. 778.) Our 
country, its interests, wealth, and government, are fear- 
fully involved in a peace- destroying war, the result of 
which will be a powerful reaction on every mind ; and this 
will accelerate the insinuation of these principles and their 
practice. The Era is nigh ; the judgment- clay, when wis- 
dom shall predominate, will soon arrive ; and this will 
banish ignorance, error, prejudice, and fanaticism, from the 
earth. A general revolution is at hand ! It is already 
kindled. Wisdom will fan the sparks into a flame, and 
this will consume contention and sin, and all will come 
forth purified, elevated, happy ! This is the flame of 
Love — the consuming vengeance of Truth and Goodness. 
For it is a fact that whatever new truth is presented to 
the world — no matter how gentle, lovely, and fascinating, 
it may be — it is, to prejudice, like a consuming fire of ven- 
geance. Hence it is opposed : and the conflict demonstrates 
the difference between truth and error, reason and fanati- 



344 ANSWEKS TO QUESTIONS. 

cism. But the prospect is clear — the purifying fire of 
Love, Truth, and Knowledge, will consume all else, and 
vengeance will only be manifested in the conflict of estab- 
lished prejudices. 

The great movements of the day are all advancing the 
public to this desirable consummation. The efforts for the 
limitation of slavery ; those for the repeal of capital pun- 
ishment ; the reform of prison discipline ; the temperance 
reformation ; the growing liberality of the various sects ; 
the general open demand of the public mind for some relief 
from social and mental embarrassments ; the agitation in 
various portions of Europe; the elevation of the public 
morals ; the manifest sympathies toward the poor and 
degraded ; the general condition of France ; the liberal 
investigations of Germany ; the researches among the 
tombs and monuments of Egypt, revealing the truths of 
national antiquity ; the absolute predominance of spiritual 
facts over theological imagination, and truth over error ; the 
general condition of the heathen world ; and finally, the 
movements among every nation of the earth, social, sci- 
entific, and spiritual — all proclaim the approach of this 
sublime Era. * * * When distributive justice pervades 
the social world, then virtue and morality will bloom with 
an immortal beauty. The sun of righteousness will arise in 
the horizon of universal industry, and shed its genial rays 
over all the fields of peace, plenty, and human happiness ! 

In conclusion, you are led to affirm yourself our 
"enemy." This mental state is greatly unfavorable to 
progress in the direction of truth and happiness. We do 
not deeply deplore the abrupt withdrawal of your sympa- 
thies from our individual course, because, under the existing 
excitements and painful misunderstandings, such disaffec- 
tion is not unnatural; but we do heartily regret that 



THE BEST PUNISHMENT OF TRAITOES. 345 

persons who are well educated in new truths, and whose 
affections have been touched by spiritual principles, both 
natural and eternal, should voluntarily assume hostile posi- 
tions toward each other in times of trial. 

The Best Punishment of Traitors. 

CLXLVIII. — Question : " In times of War, when men of influ- 
ence turn traitors or pirates, it is important to know what is the best 
punishment. Would you hang them in accordance with the recog- 
nized law of capital punishment, or would you treat them with loving 
kindness ? ;; 

Answer ; The tyrant's code of inexorable laws should 
exert no positive influence upon the advanced American 
mind. Progressive and liberty-loving rulers — as the Chiefs 
of the nation ought to be — will not be regulated by the 
bloody decrees of the brutal past. The death penalty is a 
relic of ancient barbarism, and should be entombed in the 
age that instituted it. Revenge, and wrong, and evil, 
according to the laws of cause and effect, are certain to 
reproduce their kind. He who commits a wrong will surely 
suffer for it. You need not make haste to aid " Provi- 
dence " in applying the appropriate penalty. " The way 
of the transgressor is hard." The severity and duration 
of the punishment are invariably and mathematically in 
proportion to the nature and extent of the crime. The 
God-code of laws, with their legitimate verdicts and penal- 
ties, should be obeyed and applied by all our legal and 
military chiefs. 

According to this immutable code, no man is obliged to 
suffer premature death by arbitrary means. Death, like 
birth, is natural. It is a mistake to die by accident or by 
disease, by war, or by any unnatural and arbitrary agency. 
And yet the world is filled with all these causes of death. 
Thousands, not wise and obedient to the ways of life, suffer 



346 ANSWERS TO QUESTIONS. 

death accordingly. Of course such receive the just and 
natural consequences of their ignorance, heedlessness, or 
willful violations. 

Traitors, Pirates, and Prisoners of War, will begin to 
multiply upon us rapidly — many of them, according to the 
rules of war, guilty of crimes punishable with death. The 
question is, Shall our people favor the execution of a 
penalty so barbarous ? We answer, no ; never destroy a 
human life if you can save it. If a man is wicked, and 
therefore dangerous to the peace and happiness of a 
brother man, or if he be an enemy to the peaceful progress 
of an industrious people, then it may be wise, and not cruel 
or barbarous, to deprive him of liberty. He would be 
receiving the consequences of his evil actions — reaping as 
he sowed. It seems to us that, if an offensive and wicked 
man be within your power, and so bound and circumscribed 
in personality as not to be longer dangerous, then it cannot 
be right to deprive him of his life. Our forts and prisons 
are large and strong enough to receive and confine these 
pirates and enemies to Freedom. Let our Government 
never be guilty of taking the life of a human being, how- 
ever evil his motives or atrocious his crimes, after he has 
fallen within our lines and under our ample protection. 
There is no salutary end to be accomplished by shooting a 
traitor or hanging a prisoner. He is not ready for a life 
in the other world, but he can be made better and useful 
on earth. Only give him an opportunity, plenty of time, 
proper food, and plenty of useful work in a healthful prison, 
and he will be likely to improve in both body and mind. 
"Imprisonment for life " is a penalty far more terrible than 
" death " to most convicts. The preservation of the indi- 
vidual, during the natural term of years in this life, may 
result in great reformation of character. If, however, this 



THE BEST PUNISHMENT OF TRAITORS. 347 

reformation does not take place in the culprit's heart, the 
world will not be in any danger from his presence and 
manacled life in a fort or prison. 

We urge the greatest leniency toward all enemies who 
fall within our power. Let human life be sacred, unless its 
possessor is an active foe to the peace and progress of 
millions; then Principles only are sacred, while persons 
appear as grains of sand upon the iron track of an 
advancing train. It should be remembered that the traitors, 
and pirates, and prisoners of war, are men and brethren. 
They have the dire misfortune ' of being evil. But where 
one man is evil from his organization, a thousand are thus 
from the magnetic force of their circumstances, and there- 
fore " ninety and nine " in every hundred culprits are 
entitled to our protection and commiseration. Let our 
Government retain, in strong prisons, every arrested enemy 
to Freedom and Progress. In future months, or years, 
perchance, they may have repented, " in their very 
hearts," whereupon it may be deemed wise to open the 
prison door to every captive* whether good or evil, and 

" Then they will return with shame 
To the place from whence they came, 
And the blood they shed will speak 
In hot blushes on their cheek : 

" Every woman in the land 
Will point at them as they stand — 
They will hardly dare to greet 
Their acquaintance in the street : 

" And the bold, true warriors, 
Who have hugged danger in the wars, 
Will turn to those who would be free, 
Ashamed of such base company." 

In short, "the mark of Cain " will be burned deep into 
the brow of every foe to the peaceful progress of America. 



348 ANSWERS TO QUESTIONS. 

The mothers of such sons will not welcome them home 
again. The hearts of loyal maidens will be sealed to the 
sons of all traitors to America's welfare. Sisters will shut 
their homes against once beloved brothers, who betrayed 
the best and freest of Governments. The natural punish- 
ment of all pirates, and renegades, and conspirators, will 
be " greater than they can bear." The God-code of pun- 
ishment is the best. Therefore let us abolish the death 
penalty, which is a relic of barbarism and a shame to 
civilization. 

Free Speech in Times of War. 

CLXLIX. — Question : " In these very ' troublous times/ the 
Government has stretched forth its strong arm to stop the fire of 
rebellion. It has ordered the suppression of the disloyal newspapers, 
and has imprisoned many traitorous editors and rebellious publishers. 
Now do you approve of such a course? Is it not practically the 
destruction of Free Speech in the Free States, where there is no chat- 
tel Slavery ? » 

Answer : The real friend of freedom is the last man to 
be a pretender. He commits himself fully to a principle of 
Justice and Progress, and acts upon it with a buoyant con- 
sciousness of harmony with the rights of humanity. He 
loves Truth and Right with a jealous love. A pure and 
lofty patriotism sanctifies and exalts his character. Claim- 
ing no superiority, but efficiently working to bring all men 
to his plane, he sets up no pretensions to virtues not pos- 
sessed by the neighbor. The spirit of Truth fills his reason 
with far-sighted anticipations, and his love of Freedom 
inspires him with a cheerful moral independence ; there is 
no want of courage, no lack of industry, no hesitation to 
conform to high principles, no rebellion, in that man's 
soul ; for he is naturally and spontaneously the friend of 
Freedom, and the defender of mankind's dearest liberties. 

On the other hand, by way of contrast, we observe that 



FREE SPEECH IN TIMES OF WAR. 349 

the self-conscious traitor to human rights is a great " pro- 
fessor " of patriotism, and a very loud-mouthed expounder 
of " Free Speech." His soul is very easily disgusted with 
any public abridgment of his individual " right " to mal- 
treat and misrepresent the country and its Government. 
The midnight robber is certain to hate the police. The 
outlaw and the fillibuster entertain profound contempt for 
the agents of Government. And the boldest thief that ever 
hung on the cross, beside a crucified humanity, is the 
quickest to cry, " Let me alone ! "* The habitual hypocrite, 
if occupying a public position, is the first to advertise his 
immaculate piety ; and the private foe to Freedom, accord- 
ing to the same law, is the first to raise the shallow-hearted 
cry of " Despotism." The morally bad man is the loudest 
and burliest opponent of distributive Justice ; and the self- 
ishly rich man, acting upon the same rule, is the first and 
biggest clog in the wheels of Progress and Reform. No 
man ever more eloquently and heartily prayed " to be let 
alone " than did Arnold after the discovery of his trea- 
sonable work. When you detect a brother man in dark 
deeds of treachery, he will either attempt to destroy you, 
on the false theory that " dead men tell no tales," or he 
will fold his arms, with an air of bold defiance, and elo- 
quently plead his right to act in a free country, not forgetting 
to round off his peroration by the plausible sentence, " All 
I ask is to he let alone." If a man should be caught in a 
formidable conspiracy, or in armed rebellion to the consti- 
tutional voice of the millions, he will at once oppose all 
" coercion " on the part of the Government, as a means of 
crushing his conspiracy and treason. Kidd, and Gibbs, and 



* " All we ask is to be let alone," was the first expression of the friends 
of the Southern Confederacy, after their rebellion was inaugurated. 
30 



.350 ANSWERS TO QUESTIONS. 

Burr, and even the late President of the United States, 
wanted " to be let alone." Sometimes a man is condemned 
out of his own mouth. An angel is sometimes behind the 
will and schemes of a traitor ; and thus, in rare instances, 
a man's evil deed is " overruled for good ; " and thus, too, 
many foes to mankind do really " build wiser than they 
know." No more remarkable illustration of such " over- 
ruling," and of such "building," was ever given than is 
embodied in these sayings and deeds of our " opposing 
brethren " in the Seceded States. And the same remark 
is applicable to the few pseudo-democrats and slavery- 
loving editors of the everywhere-spreading North. 

We have been led into this train of reflection by the 
question at the head of this response. The moZ»ocratic, and 
occasionally the legal, suppression of the circulation or 
publication of the Opposition newspapers, starts the ques- 
tion, " Are Free Speech and a Free Press in danger ? " 

We are particularly interested in the drift of these 
public demonstrations. From Maine to California, and 
from the Atlantic to the far-away Pacific, it is well known 
that the Herald of Progress* is the pledged organ of 
" Free Speech " — that its correspondents, whether political 
or religious, attack with boldness and originality nearly 
all the established " institutions " of the land — ranging 
over a wide field of subjects, from popular Theology to a 
reform in woman's dress, from the mysteries of spirit inter- 
course to the plainest facts in human physiology, from the 
profundities of history and philosophy to poetry and mis- 
cellany — in all which, with very few exceptions, we incul- 
cate the largest personal independence of all authority, and 



* This is the title of a Weekly Journal edited by the author, and pub- 
lished in New York. 



FREE SPEECH IN TIMES OF WAR. 351 

the freest expression of opinion concerning each and every 
" institution," without reference to the particular points of 
compass where such institution is most popular. Therefore 
we ask, "Is Free Speech in danger?" Are our rights 
soon to be invaded ? And is it true that we shall not be 
at liberty to publish all sides of any question ? Is it true 
that the Herald of Progress — an organ of the most 
unbounded Freedom of Speech — must soon fold its wings 
and fall dead from the tree of Liberty ? 

We answer that from such a source we have nothing to 
fear. And why ? Because we invite investigation, and 
encourage a candid expression of sentiments, from every man, 
of whatever country or form of faith. This is not the plan 
of the Opposition newspapers. If we attacked the doctrines 
of the Church with a spirit of contempt and bitterness, if 
we habitually misquoted the words of our opposers, if we 
unsparingly denounced every clergyman as a hypocrite, and 
every sectarian as a deadly foe to truth and common 
sense — then, indeed, our " Free Speech " might be imper- 
iled, and perhaps our office destroyed by a mob, or summa- 
rily closed " by an order from Washington," even in times 
of peace. And we hold that, in so doing, the public would 
not be acting far from what is right. For manifestly it is 
not wisdom for an editor to abuse a privilege — neither is 
it the prerogative of any person to violate the innate deli- 
cacies of human nature — in his zeal, or partisan efforts, to 
proclaim his peculiar, and perhaps erroneous, individual 
opinions. 

We have seen several " Reform Conventions " almost 
mobbed — not because the audience did not recognize truth 
in most of the speeches, but because the combative and 
unfair method of certain speakers was pre-eminently calcu- 
lated to arouse the prejudice of their unprepared hearers. 



352 ANSWERS TO QUESTIONS. 

The manner of a Reformer, more frequently than the sub- 
stance of his discourse, is mobbed. There is a great deal 
of immutable human nature in mankind, and happy is the 
Reformer who has wisdom enough to harmonize therewith.' 
Human nature is still more emphatic in times of War. 
The law of self-preservation is aroused to its depths when- 
ever person and property are in imminent peril. Ordinary 
civilities and private conveniences are, of necessity, 
unheeded in the rush for a position of safety. An enemy 
is hated, not feared; and he is destroyed, not placated. All 
this is in accordance with the mind of Father God, as 
revealed in the fixed principles of human nature. 

Now look at the method of the Opposition newspapers : 
read their hypocritical editorials"; note their misrepresenta- 
tions of the causes of the present struggle ; tasste their 
bitterness when speaking of the Government; hear their 
oaths of allegiance to the cause of the rebellion, given in 
the heavenly name of " Peace ; " witness their attempts to 
pervert the acts of the Administration ; observe how inces- 
santly they seek to instill feelings of disrespect and mutiny 
in our volunteers, toward the Government : mark how such 
editors demoralize and degrade the entire cause of real 
Freedom, by abusing their rights and violating their liber- 
ties in the midst of these troublous times — -and you will not 
longer wonder that toward them " forbearance ceases to 
be a virtue "■ — that an order from " Washington " bolts the 
law upon them — that, in their fury and confusion, they 
eloquently plead, " All we ask is to be let alone ! " 

In view of the facts, we reply that the closing of the 
rebel newspaper offices throughout the North — by the 
Government, mark you ! and not by the lawless mob — is a 
glorious sign that Free Speech is not only not in danger, 
but that the rights and privileges thereof are to be hence- 



LIGHT FROM THE WORLD OF CAUSES. 353 

forth yet more secure to the genuine friends of Freedom 
and Progress. If the Opposition press were a noble, 
brave, bold, respectful influence in community — if it made 
its charges against the Government in a truth-loving spirit, 
invited " investigation," and would publish both sides of a 
question candidly — then the mob would never visit their 
offices, neither would the Government embarrass their cir- 
culation. But the facts are all arrayed powerfully against 
them ; and so, also, is the great public of the North. Of 
course the disappointed and humiliated editors will imme- 
diately raise a false issue — that " Freedom of the Press " 
is at an end ; that the reign of " Despotism " is about to 
commence ; that the age of " Persecution " has dawned on 
America ; that the prerogative of " Free Speech " is 
trampled upon by the present Administration, &c. — all 
which is the same as the plausible objections usually urged 
by traitors, when caught by the loyal powers, and made to 
take the legitimate consequences of their misconduct. 

We hold that all progress and true development are 
achieved by an improvement in public opinion, which is 
accomplished imperceptibly by means of educational influ- 
ences, emanating from sources both terrestrial and celestial, 
first upon the individual, and then upon the whole people; 
and furthermore, that, in times of peace as in the trials of 
War, it is the duty of every real friend of Truth and 
Right to defend Free Speech and Freedom of the Press, 
by politically opposing every measure, and leaving unread 
every paper that would, in his candid judgment, insult the 
one or destroy the other. 

Light from the World of Causes. 

CC. — Question : " As you profess to be familiar -with the world 
of causes, I expect to find in your views a revelation of the future, 
which might reconcile us to the inevitable decrees of fate — but I am 
30* 



354 ANSWERS TO QUESTIONS. 

disappointed. Many of your opinions, like those of ordinary indi- 
viduals, seem to be of the earth, earthy, and are not formed from 
observations made in the world of spirits. You say, in substance, if I 
pursue a certain line of conduct, certain results will follow. Now, I 
suppose, from teachings in many of your published works, that this 
earth is a place where effects are produced, and not a sphere of 
causes. 

" The world of causes may be represented as an exhaustless reser- 
voir of water, and the beings on this earth as so many mills, and the 
spirits as so many millers. The spirits turn the water upon the mills 
— which represent men — and they are made to go fast or slow, or 
may be kept stationary, as suits the pleasure of the spirits. The mills 
themselves are simply agents acted upon, and have no volition of their 
own. This, I believe, is your theory, and hence you argue that evil 
is only a lower form of good, and that man is not accountable for his 
actions. 

" If I have stated your views correctly, and if I give credit to 
statements that you have been in the world of spirits, and know what 
is going on there — I have a right to expect that you will tell us about 
the future. Having continual communication with spirits, you can 
probably learn from them what is to take place in this generation — 
just as a miller might be supposed to know how many revolutions a 
wheel would make, acted upon by a certain force of water, and what 
amount of work it would perform. 

" Your views as a politician will attract little attention, because 
they conflict with your theory of cause and effect ; but your views as 
a Spiritualist would, doubtless, attract considerable notice, especially 
if they referred to the future. Why do you not publish the events of 
the next six months in advance, and show us what must happen, for 
we are going round and round, without knowing the why or the 
wherefore ? ;; 

Answer : There is a strange and mischievous admixture 
of truth and error in the above statements. The error and 
mischief, however, greatly preponderate ; so much so that 
we are moved to make a brief reply. The misrepresenta- 
tion of the teachings of our philosophy is glaring, and 
cannot but be detrimental to the progress of common sense 
among men. 

The interrogator has evidently confounded the doctrines 
of Harmonial Philosophy with the theories propounded by 
several external Spiritualists, who> it would seem, know 
as yet little or nothing of the great general principles 
which we inculcate. We are misapprehended and mis- 






LIGHT FROM THE WORLD OF CAUSES. 355 

stated, very frequently, on the most vital and essential 
points of philosophic and spiritual truth ; and this, too, 
many times, by eloquent and publicly-pledged Spiritualists, 
and by a class of writers indicated by the foregoing quota- 
tion. If we suffer in the hands of friends in this particular, 
and to this extent, it is unreasonable to expect better 
treatment from enemies and strangers. 

It is true that, in the new philosophy, this world is 
regarded as the realm of Effects, and that the world of 
Causes is invisible and hidden from sensuous observations ; 
but it is not true, as the writer alleges, that " the spirits 
are so many millers," by whose management the "mills" 
(or mankind,) " are made to go fast or slow, or may be 
kept stationary." We are represented as teaching that 
" the beings on this earth are so many mills," under the 
incessant influence of spirits, and that " the mills them- 
selves are simply agents acted upon, having no volition of 
their own." The questioner professes to have gleaned 
this doctrine " from many of our published works." 

This statement has not the least foundation in works 
on the Harmonial Philosophy, and we hereby challenge any 
one who can intelligently read the English language, to 
find any such doctrine in those works. 

And yet we have been many times asked, in all sin- 
cerity, by very worthy persons, whether we did not teach 
that the " world of spirits was the region of Causes, and 
this world the sphere of Effects, under the control and 
administration of spirits ? " And, replying negatively, we 
could not but observe the astonishment of the questioner, 
who supposed himself reasonably well-informed concerning 
the teachings of Harmonial Philosophy. And here it may 
be remarked that this unfortunate misapprehension of the 
truth, in this essential particular, has led to more sectarian 



356 ANSWERS TO QUESTIONS. 

prejudice and bitter mis-statements than all other things 
put together. Supposing us to teach and believe this doc- 
trine, the world has accused us of every imaginable folly 
and fanaticism. The truth is, we have had to battle against 
the superstitions of certain Spiritualists in this very par- 
ticular, knowing that several mediums and prominent 
characters did profess to be " mills," passively under the 
control of " millers." Such mediums, or " mills," and such 
Spiritualists, or " agents without volition," have (far more 
than the prejudice of the world,) done very much to set 
back the tide of investigation among intelligent and truth- 
seeking minds. This being the fact inside the arena of 
Spiritualism, how can we complain when an " outsider " 
gets things " mixed up," as this interrogator has done. 
Consistently with his erroneous premises, he says : " Having 
continual communication with spirits, you can probably 
learn from them what is to take place in this generation — 
just as a miller might be supposed to know how many 
revolutions a wheel would make, acted upon by a certain 
force of water, and what amount of work it would per- 
form." On this principle, he calls upon us to " publish the 
events of the next six months in advance." 

Now, if our questioner had ever read ten lines of our 
philosophy of Prophecy, as given in " Nature's Divine 
Revelations," and as further illustrated and enforced in 
subsequent works, he would have had too much light to 
have publicly made that statement and request. The world 
of Causes (see 5th vol. Harmonia,) is composed of Imper- 
sonal Principles, which, as intelligent thoughts of God 
and Nature, execute the ends and designs of the universe. 
Men are personalities and powers, not " mills " and passive 
" agents," and the spirit world is composed of beings that 
were once men, women, and children, on earth. Although 



EXTINCTION OF RED AND BLACK MEN. 357 

we hold that " evil is only a lower form of good," we deny 
that "man is not accountable for his actions." And 
although we know and teach that spirits hold communica- 
tion with mankind, in many diversified forms, we deny that 
spirits are masters of individuals on earth — deny, also, that 
they can " make men go fast or slow, or keep them sta- 
tionary at their pleasure " — and deny that any human, 
however much he may enjoy communion with the spirit 
world, can be put in possession of very accurate informa- 
tion respecting the details of the future. We have urged 
and illustrated this doctrine over and again, and began 
to rest in the assurance that no conscientious man, 
friend or enemy, would put in our mouth a different gospel. 
Alas ! for the departed in the realms of science and philo- 
sophy, if the living be thus misconstrued and twisted out 
of joint by uninformed friends and careless or quack 
editors. 

It* is not denied that the affairs of men are more or less 
influenced and modified, or diverted into different channels, 
by power and wisdom emanating from groups and co- 
operative Brotherhoods in the spirit land ; but that spirits 
exert supreme control over the thoughts, motives, and 
actions of men, is a doctrine which, although urged by a 
certain class of Spiritualists, is strenuously and constantly 
opposed by every one who accepts the fundamental teachings 
of the Harmonial Philosophy. And we trust that our 
questioner will make reasonable explanations to all who 
have been misled by his misapprehensions. 

Extinction of Red and Black Men. 

CCI. — Question : " I perceive in the minds of many of our states- 
men (?) the thought that the race of blacks is ephemeral and will 
now pass rapidly away before the progress of the age — ' whose soul is 
marching on. ; Like the American Indians, the JNegro will soon 
becn.;ia extinct. Is it their destiny ? ,; 



358 ANSWERS TO QUESTIONS. 

Answer : There is a natural law at the bottom of every 
question. The origin, multiplication, and perpetuity of a 
race of men, can never be understood without first ascer- 
taining the bottom law which pertains especially to such 
race. It is with a people as it is with a tree. Certain 
branches and twigs may be removed without injury. 
Pruning is sometimes necessary to the welfare of the tree 
and to the growth and perfection of its fruit. But there 
are certain other branches and fruit-spurs which cannot be 
removed without greatly incapacitating the whole tree. 
More especially it is impossible to safely remove any of the 
main roots leading to the body. 

So with the human race. It is a tree — with roots, body, 
intermediate limbs and fruit- bearing branches. Go down 
low enough in human history, and you will come to the 
germ of the tree, together with all the great roots which 
pushed up and fed the main body. Doubtless our " states- 
men " would be shockingly alarmed, and perhaps many deli- 
cate pro-slavery Christian ladies will be likely to " faint," 
when they discover the ethnological truth that the Negro 
race is one of the main roots of the tree of humanity. 

There were several root-races, but this black family is 
equal in importance to any one of the others. Perhaps it 
would be still more alarming to say that the white and 
black races began the " foot-race " of existence about the 
same time, but that they started from different parts of the 
eastern hemisphere. And yet further : These two opposite 
races instantly began to run toward, into, through, and over 
each other, like hop- vines and grape-vines growing in close 
proximity — they are certain to get into each other's way, 
become tangled up, inextricably snarled, and yet both will 
do something in the direction of fruit- bearing. 

It is philosophically absurd to suppose that the black 



EXTINCTION OF EED AND BLACK MEN. 359 

race is to be supplanted by the white. They are the twin- 
born races of the world. The negro is a primal product 
of our common Mother. So is the race of white men. 
They originated from different immediate progenitors, but 
the same Father-spirit " breathed into their nostrils." As 
the roots of a tree grow up, and, by blending, become the 
body, so have the root-races grown together into the human 
family as it now is. But the tree has side-branches and 
non-producing twiglets, which, although they resemble the 
best, and look promising, are practically of no essential 
importance. These are the transition branches — the 
growths intermediate between two equally important 
developments. Thus there are certain human branches in 
every primary race of men, which wither and become extinct 
as the ages, roll away. They flourish for a few centuries, 
but ultimately perish. Many Asiatic and European peoples 
have already experienced this fate. They were nothing 
more than transition races — non-producing branches, or 
rather not essential parts to the welfare of the whole body. 
Their uses were temporary, and so were their duration 
among the primal races. 

The African blood is as permanent as the blood of the 
Anglo-Saxon. They are both fundamental and " full- 
blooded," and the propagative attributes of each are the 
same. 

The Indian, on the other hand, is merely a transition 
branch, not one of the root-races, and for this reason his 
people will become extinct. The same process is at work 
among the people of Mexico, in Spain, and in several parts 
of South America. 

When men and women are born without feet and hands, 
then the God of the human family will destroy the black 
and white races, but not one moment before. Can the hands 



360 ANSWERS TO QUESTIONS. 

say to the feet, " We need ye not ! " or can the feet and the 
hands dispense with the services of the body and the brain ? 
If the great and strong ultimately exterminate the weak 
and wicked, why will not the celestial race of archangels 
some day destroy the majority of our " statesmen " ? Intel- 
ligent and conquering races do not destroy ignorant 
peoples, for the same reason that brain never deprives the 
body of hands and feet. 

The After Effects of War. 

CCII. — Question : "Will you oblige me by giving your impres- 
sions as to the after effects of the present war ? " 

Answer : We regard the present war as the best evil 
of the kind the world has ever known, because there is an 
under-love of Freedom in the efforts and sacrifices of our 
armed and disciplined men. While it is true that, for the 
first few months, some of our chieftains were selfish in their 
patriotism, and self-seeking in their conduct of the strug- 
gle, yet our soldiers, as a body, were moved by nobler 
and subiimer impulses — to defend our free institutions and 
the best government ever known, against the encroachments 
of patriarchal barbarities and time-cemented crimes which 
had become organized into a formidable power. The evil 
of this war is robbed of its most deadly sting by the politi- 
cal sublimity and moral grandeur of its object — to over- 
throw the enemies of the people's rights and liberties. 

The immediate effects will indeed be crushing to many 
human hearts. Thousands of loving natures will feel 
bruised and grief-stricken for years after the rebellion has 
been annihilated. There will be anguish and despair that 
only an angel's sympathy can assuage. The life of many a 
home will tremble with mournful memories every day for 
years after peace is restored. And human wrecks, too, 
will lie here and there on the bosom of society, broken and 



A NATION IN OUTER DARKNESS. 361 

battered by the terrible storm through which the country 
will have passed. And thousands of private fortunes will 
be swept away, and the Nation's financial resources will be 
impoverished and exhausted in many ways. But these 
effects, though formidable and crushing in their proportions 
to those who are circumstanced to feel them intimately, are 
yet as nothing when properly compared with the unparal- 
leled benefits — both political and spiritual, which all coming 
time will realize from this greatest and best of Wars. 

The immutable law of Compensation, which flows per- 
petually and omnipotently forth from out of the Infinite 
Heart, will overcome all this " seeming evil with universal 
good." The political atmosphere, so long tainted with 
party corruptions, will be greatly purified. Nothing less 
than a national thunder-storm, loaded to the muzzle with 
the lightning-bolts of destruction, could remove the 
deadly miasm from the various departments of State. The 
American Church has long since ceased to be a chastening 
power. It is most powerful on the side of intolerance and 
sectarian strife. Hence a shock was necessary to start 
political demagogues and religious bigots from their cor- 
rupt and fanatical institutions. Patriotic impulses, honest 
talent, and intellectual power, will have a resurrection; 
and the power of the almighty dollar will, for a time, be 
broken with the neck of the rebellion. Humanity is to 
receive a new onward impulse. Reforming influences will 
soon spring out of this terrible war, as out of evil cometh 
good, and the world will approach nearer to the era of 
" Peace on Earth." 

A Nation in Outer Darkness. 

CCIII. — Question : " 'an you tell why our vast and well-disci- 
plined armies do not succeed ? The country calls upon every one 
who can give a word of prophecy, to speak. Why do we, the people 
of America, fail to crush this armed and wicked rebellion ? ;; 



362 ANSWERS TO QUESTIONS. 

Answer: It is midnight, my Country! the winter 
storm cometh over thy institutions. A trial hour, filled with 
unutterable suffering, has come to thee. The feast of 
destruction is prepared. Loudly sing the chiefs of evil. 
Like the light of steel, and as heartless, is the smile of thine 
enemies. Glad is the heart of evnry king. No song of 
grief is heard in distant palaces. Emperors of the old world 
regard thee as already vanquished. They turn to their people 
and say : " Behold ! our foe, in his youth, has fallen." 

But big tears tremble in the eyes of the nations. For 
thou, my country ! art even now the world's gladdest 
hope. The voice of thy youth was " Freedom ! " The sun 
of righteousness shone on thy beautiful fields. White-armed 
purity dwelt in thy heart. She breathed poetry through 
all thy prayers. In thy deeds of boundless liberty was the 
golden image of truth. 

Alas, now is the day of sorrow ! Truth, like a man 
heavily clothed for a storm, is not seen. His strong, white, 
pure body, is hid from observation. Only his face and 
hands are visible. Fair Justice, too, walketh in masque- 
rade. She looketh upon her friends, but they do not see 
her. Her clear voice is louder than the tempest, but her 
lovers do not hear the sound. When she speaks to them, 
they are deaf. They hear only the mournful songs of the 
suffering. Their bosoms heave like the ocean. Like ravens 
on the air, their thoughts seem swift and nightly. O sad 
are they who yearn to give Freedom to all the people ! 

The gates of Progress stand open, wide and free ; but 
the people do not enter them. Gems of immortal truth 
burn on every side ; but the people do not admire them. 
Hymns of the angels sound within the gates, and gardens 
of endless bloom, trod by the feet of the beautiful, are 
unfolded beyond ; but the people do not regard them ; they 



A NATION IN OUTER DARKNESS. 363 

keep their eyes upon the low earth, and search down- 
wards for glory. Sorrow and death do not enter the gates 
of light ; but the people do not know the truth ; therefore 
they walk in the broad road of ignorance and misery. Olive 
trees and white lilies grow in the gardens of light ; but the 
people do not attract the fragrance thereof; they cling to 
the swamps of discord and eat the weeds of error. Dwel- 
lers in the world of truth never grow old ; but the people 
sacrifice their youth in the land of darkness. 

It is midnight, my country ! the war-storm is breaking 
in fury through thy beautiful hills. Warriors are covering 
thy mountains. Streamy plains are red with the blood of 
thy sons. Beautiful maidens close their hearts against 
thee. They are touched with the madness of the South. 
The winds of the South bear to thee prayers and curses. 
The down-trodden pray for their deliverance ; the oppres- 
sor lifts up his angry voice to condemn thee ; and thou, 
though strong as a lion, art weak and fearful. The truth 
is hid from thee ; Justice is clad in new garments ; and 
thou knowest neither the one nor the other. 

And why art thou so blind ? Why knowest thou not 
what is right ? The answer is surging through the world : 
Because thou art faithless to Freedom. 

It is midnight, my country! and thou canst not see 
the hand of Justice before thy face. It is so dark ! In 
vain thou call'st upon heaven for the light of the clear 
morning's sun. The night is dark ; it is the night of evil. 
Thou art false to thy mission. God said, " Break every 
yoke." Thy people dared to disobey. Brave, strong, loyal 
hearts are breaking, but not the chains of the enslaved. 
The light of heaven will shine on the land of Freedom. 
Wilt thou be that land, beautiful America ? The people 
are deaf to the anthem of liberty. The trumpet-blast of 



364 ANSWERS TO QUESTIONS. 

Justice is sounding- on the hills. Oppression's idol is in the 
nation's temple. God says. " Overthrow that idol ! " The 
people, from the battle-towers, dare to disobey ! Oh, the 
terrible fire that burneth in the heart of the people. Pride, 
envy, vice, will be kept in this fire until the hour of triumph. 
As lightnings gleam along the heavens, so victory will 
shine like a pillar of fire. But not till the people break 
every yoke — then cometh the light of day. Lift up thine 
arm, my country ! Strike at the heart of thine enemy. 
Break not the hearts of thy people, but give liberty to the 
captive. The young warrior is trembling for one lightning- 
word from thy lips. Children of pride rise up to oppose 
thee. Let them not check the flow of thy power. The 
world will follow thee in the path of Freedom. The sad 
eyes of enslaved millions are turned toward thee. Bid them 
dry up their tears. Like the rolling sea let thy love fill 
the deep valleys of sorrow. The people are with thee, 
my country! "Righteousness exalteth a nation." Awake, 
the hour of trial has come. Let the midnight depart. 
" Let there be light ! " The people yearn for Love, Wisdom, 
Liberty. 

Missionaries in the Summer Land. 

CCIV. — Question: "The horrors of the present war would be 
greatly lessened if the friends and relatives of the killed could be 
assured that it was well with the departed. Where do the spirits of 
the slain go ? How do they appear ? Do they receive attention and 
affection in the spirit world ? " 

Answer : Your question may be truthfully solved by 
mental penetrations. Let us take a morning excursion 
heavenward on the wings of the spirit's power. Let us 
look at the earth from a dizzy hight. Come, friendly 
interrogator ! the chariot of Clairvoyance is already at the 
door. Steeds of light stand before it. Their harness is 
made of star-rays. The reins are principles. They are as 



MISSIONARIES IN THE SUMMER LAND. 365 

strong as the Infinite will : beautiful as the ways of wisdom. 
Come ! let us ascend. 

The gates of the morning are open. Heavy clouds have 
rolled away. Sunbeams dart across the earth. The mist 
is rising from the hills. Winds murmur through the trees 
of the valleys. The foliage of spring is still sleeping in the 
buds. Swollen streams are flowing rapidly through the 
lowlands. The meadows are wet with the dissolving snows 
of winter. Northern mountains look cold and frosty. But, 
over all, the beams of heaven shine with ineffable beauty 
and tenderness. Yet we weary of this local habitation. 
We would rise on the wings of inspiration. We would join 
the group of blue-eyed visitors from the Land of Summer. 
We would mount with them and soar above the land of 
strangers. With them we would look down into the sad 
eyes of the world. With them we would hear the chant 
of the worshiper, the prayers of the widow and orphan, the 
voices of the working people, the curses of the discordant, 
and the rich anthems of the pure in heart. We would join 
the generous angels in their labors of mercy, would rise 
above the world to lift the lowly, and would stand upon 
high mountains to contemplate the works of Wisdom. 

We enter the chariot of Clairvoyance. The glittering 
reins are in our right hand. The steeds of light, clad in 
their harness of brightness, arise gently as the morning 
dew. They do not dilate with hot blood, neither do they 
start like a ball from the throat of a cannon. But their 
flight is as noiseless as truth ; and their speed is swift and 
sure, like the electric life of the Infinite. 

Behold the earth sinking lower — deeper — a vast earthen 

bowl dropped in the sea. There is little difference in the 

appearance of low valleys and high mountains. Rough 

places are smoothed and crooked things are straightened 
31* 



366 ANSWERS TO QUESTIONS. 

by distance and generalization. Tumultuous rivers flow 
peacefully below, thunderous waterfalls are melodious as 
church organs, and dark-rolling oceans look white and still 
in their soft beds. The costly mansions of the rich dwindle 
to the size of bird-cages. The proud landlord looks like a 
puppet in a showman's box. Villages seem like clusters of 
painted boxes. Great trees look like small bushes in the 
garden. Most beautiful shrubbery is lost in the grasses of 
the plain. Distant cities, mostly hidden by mists and 
clouds, seem like mole-hills. The people so important in 
opinion and so splendid in dress, look like bugs and pig- 
mies. They run in and out like flies on a July cheese. 
They leap to and fro like frogs on the margins of stagnant 
ponds. They cross and re-cross each other's paths like 
ants in a hill of sand. They dig into each other's interests 
like rats in a cellar. They meet and part from one another 
like different birds confined in the same cage. There is 
no difference between the rich and poor. Distance levels 
all distinctions. Brocades and tinsel look no better than 
rags and tatters. Horses look like little dogs. Dogs are 
small as mice. Men look like quadrupeds walking on their 
hind legs. It is impossible to distinguish clergymen from 
other sinners. Mechanics are brighter than ministers. 
Churches look like Court-houses. Factories and machine- 
shops glimmer and shine like blocks studded with diamonds. 
They look attractive and beautiful. 

The earth looks low and dark-bosomed. Yet it is 
sparkling below in a deep-rolling sea of sunbeams distilled 
from on high. An ocean of clouds is between our eyes and 
the still sinking globe. A dismal and stormy night, with 
roaring winds, surrounds us and ends all observation. Yet 
onward and upward we sail through the tempest. The 
clouds of earth drop beneath our flying chariot. These 



MISSIONARIES IN THE SUMMER LAND. 367 

steeds of light travel through the darkness of error. They 
rush without noise. They run straight, like the life-lines 
of the Eternal Mind. They fearlessly invade the storm- 
clouds of ignorance. They scatter the sunshine of truth 
upon the hills of error. They awaken the notes of harmony 
in the valley of shadows. Like a rising thought we soar 
above the region of storm. The sunken earth, in the midst 
of thousands of clouds, is already forgotten. A new world 
is visible in the distance. It is bathed in the light of 
beauty. Its face is brightened with the smiles of celestial 
wisdom. With measureless magnitude it opens in every 
direction. The imagination cannot embrace a world so 
vast. It is the Summer Land. 

Like a bird we sail down to the shining soil, and press 
the soft grass with our feet. The fair-browed sons of light, 
and the blue-eyed daughters of love, pair by pair, or 
grouped by the side of musical rivers, reflect their images 
upon our wondering vision. Everlasting hills of beauty 
fill the landscape with marvelous splendor. Silence, like 
the stillness of twilight, hovers over the scene. The spirit 
of meditation is upon our heart. We contemplate the fear- 
ful sublimities. We enter into a realization of the glorious 
scene. The mellow light of distant suns is visible among 
the grasses and upon the beautiful flowers. Immortal fra- 
grance is wafted through the graceful trees. Songs of 
many birds blend with gently swaying foliage, and the 
melody of many streams is harmonizing with human voices. 
Yet a divine silence pervades all the scene. Glorious 
unfoldings of the Eternal Mind ! How dimly seen are 
these expressions. A comprehension of the plenitude of 
thy wondrous power is to us impossible. The bounty of 
thy thought is known in its fullness only to thyself. But 
the human spirit can explore the depths of divine love; 



368 ANSWERS TO QUESTIONS. 

can search for truth through mountains of error ; can burn 
its way through manifold dungeons of darkness to obtain 
the pearls of wisdom — still will remain unsolved the mystery 
of God, still uncomprehendecl the mighty " whole " of his 
perfections. 

Like the winged germs of autumnal flowers, come the 
gentle invitations of angels. Over our thoughts they flow 
like the waves of music on the evening air. Again we 
mount the Chariot. Away, amid the responding choruses 
of the angel group. Anon, we light among those who lift 
the weary. It is another realm in the Land of Summer. 
We walk among those who, with gentleness and love, 
receive the thorns and flowers of earth. The spirit of the 
babe, just died on the earth beneath, comes directly here. 
Here, too, come the spirits of the brave. The young man 
comes here whose spirit has just left its body on the field of 
battle. Here come the spirits of the so-called mighty. The 
spirits of the aged are arriving with the others. Spirits 
of children come in with every wave of the magnetic river. 
Here come beautiful daughters from the earthly homes of 
sorrow-stricken parents. The prayer-laden exertions of 
earthly relatives could not retain the spirits of these young 
men who have just entered. Streams of tears on earth — 
joy and thanksgiving here ! With gentleness the discord- 
ant earthling is received. Tall above the rest are seen the 
missionaries of love to the passion-tossed. The half-opened 
heart is warmed with purity. No blast of passion is driven 
into those who have been wrecked by the storm of evil. 

The silent sunshine of a celestial heaven is poured over 
this missionary realm. In this work we behold the philan- 
thropy of the angel world. Earth mourns for the dead. 
Here the dead are " brought to life," and tears drop from 
the eyes of the grateful. The joy-lit heart is perfect and 



MISSIONARIES IN THE SUMMER LAND. 389 

beautiful as a sunbeam. The desert-heart is showered upon 
until it becomes fertile, and brings forth both fruit and 
flowers. The dismal roar of earthly discord is not heard 
here. Neither do they hear the groans of those on earth 
who give themselves away to the agony of grief. Here is 
action, action for all the poor and needy who arrive. This 
realm is " missionary ground." Heathen from the civilized 
homes of men are here received and taught. The Great 
Spirit hath unfolded the savage and the man-eater ; the 
same power unfolded the benevolent and the philanthropist; 
and here, in this part of the Summer Land, the extremes 
meet and dwell together. Fellow angels and fellow men, 
the celestial and the terrestrial, meet under the cover of 
this blue sky. Earthly ties do not prevail here. There is 
here more philanthropy than sympathy. Great minds over- 
look the small, and capacious hearts make room for the 
discords of the undeveloped. 

The magnitude of this missionary realm is vast. It could 
contain the earth's entire population. But it is merely the 
quarantine department — the vestibule and the initiary hos- 
pital of realms, and domains, and habitations infinitely 
more vast. It is impossible for the good to be separated 
from the evil. Every heart would be sundered by such a 
division ; for every heart contains both discord and har- 
mony, the elements of " good " and the possible or actual 
misdirection, which is "evil." Behold how beautiful is this 
system of truth ! How the necessities of both good and evil 
are known, either practically or intuitionally, by every 
heart. The sea is not more true to its tide than is human 
life to the spirit of God. The crash and the blast of 
battle, like the song and dance of joy, are in harmony 
with the Infinite life. The sun will soon rise in the east ; 
soon it will set in the west. To-day the white flag of peace 



370 ANSWERS TO QUESTIONS. 

floats over the city ; anon, the boom of cannon shakes the 
strong towers of error. On either side we find the heavenly 
sunbeams, and the God, also, from whose fountains all 
things flow. The plains of peace are battle-fields ; and the 
battle-fields are plains of peace. Folly is before wisdom. 
Sadness darkens the heart as night covers the earth ; but 
soon joy cometh to the heart, like the daylight to the globe. 
Time wasteth the blackest body of error, as rain dissolveth 
the hardest stratum of granite ; but the spirit of truth, like 
the sun of heaven, is positive and imperishable. 

In this realm we would remain always. Hither come 
our earthly acquaintances. The night of ignorance casts 
none of its shadows here. We have feasted on the mani- 
festations of God. Gradually vanish our earthly memo- 
ries. Evening is not more sacred than are the golden-hued 
leaves of these healing trees. The people are gathered 
around the flowers of gladness. Music arises from beauti- 
ful natures. It floats over this realm in responding wave- 
lets. The universe seems filled with its unspeakable riches. 
We would remain. ...... 

The Chariot is ready. The steeds of light, clad in 
their beautiful harness, look out toward the distant hori- 
zon. In the midst of song we mount and fly. The Summer 
Land glides from our vision. Like a note of music it dieth 
away. We move among the clouds of space. Vapors and 
mists envelop us. We drop below the region of cold into 
the region of storm. The rim of the earth is visible. We 
do not appear to move, but the earth seems to rise to meet 
us. It rises through the clouds. Mountains, valleys, rirers, 
cities, villages, people, all become visible. They all seem 
to rise and spread out, grow large, and become exceedingly 

important 

Our Chariot has rolled out of sight, the steeds have dis- 



THE SAVIOR OF THE WORLD. 371 

appeared, the trip by Clairvoyance is ended, and thus we 
return from our Morning Excursion. 

The Savior of the World. 

CCV. — Question : " You have in many of your writings shown the 
world's jargon on the subject of a Savior.- Different religions have 
different gods, and different schemes of salvation have different 
Saviors ■ so that it is perplexing to many sincere and truly religious 
minds to know which is right and which wrong. What have you to 
communicate on this subject ? Will you not define what or who you 
regard as the world's true Savior ? ;; 

Axswer : Behold the light that comes with morning ! 
It is charged with the swift electricities of space. The life 
of innumerable stars pours through it. It fills and enriches 
the world with magnetic splendors. Birds respond to the 
sublime attraction. Flowers awake and bloom in their 
perfection and beauty. Seed in the soil is quickened. The 
red blood of all life is made to tingle. Angels of energetic 
thought speed from home to home. Spirits of incessant 
action visit both young and old. The just-born babe cries 
to heaven. Its paradise is not afar. The love of God 
throbs in the mother's bosom. Voices of mountain- tops 
blend with the sounds of the valleys. The young man 
leaps to his labor. " Awake and act ! " is the first shout 
of the middle-aged and earnest. " Seek your labor ! " is 
the quick command of the striving mechanic. The friendly 
wife prepares the morning meal. Strong men sit to be fed 
and nourished. No one stops to watch his neighbor. Dawn- 
light streams through the windows. The dwelling is filled 
with its glory. The world is vocal with the songs of 
labor. " 

The shepherds of the plain sing to-day as of yore. The 
Star of Bethlehem shines with auroral brightness. A 
Savior is born. The angels sung last night. Their silvery 
song floated around my soul. Hippies from a sea of music 



372 ANSWERS TO QUESTIONS. 

kissed the shores of Time. The dawn-lights of by-gone 
ages played among the shells that lay on the shore. Around 
me stood the oaks of the ages. Enchanting notes of wood- 
land music stole through my senses. My soul was blended 
with light and Deity. Then the Savior that was born came 
out from the manger. His garment was seamless. It was 
perfumed with the heifer's meadow-breath. In his voice I 
heard the low of the kine. Soft as the falling dew, and 
musical as the sparrow's note, were the words of his wis- 
dom. He spoke like the sea. Deep thoughts flowed from 
his mouth. They flowed gracefully, playfully, and spontane- 
ously' — so free and so easy was his utterance that I thought 
little of his meaning at the moment — but now, this beautiful 
morning, they sound all through my soul with love-born 
purity, full of wisdom. 

He preached the gospel of " Labor." And the poor 
heard him " gladly," for he promised them both Peace and 
Justice. He contrasted the magnificent habitations of the 
rich with the humble abodes of the poor. Sumptuous 
palaces stood beside repulsive hovels. The strong sons of 
Labor and the scions of nobility came out for judgment. 
Health bloomed on the cheeks of Labor. The blotches of 
disease disfigured the cheeks of wealth. The over-worked 
and the under-worked stood side by side. There was in 
them neither health nor happiness. They were bent and 
bowed with Care. The weeping willows of sorrow shaded 
the life-streams of their hearts. They were wearied with 
sin-promptings. The over- worked meditated theft, false- 
hood, and suicide ; the under-worked thought of sensuality, 
gaming, and nightly amusements. Neither knew the heavenly 
" rest " of honest Labor. The stout heart and resolute 
will of the Worker were unknown to them. They mourned 



THE SAVIOR OF THE WORLD. 373 

in sadness. Pure slumbers would not visit their pillows. 
They wept in darkness, and each was a child of sorrow. 

Justice and Freedom, like sentinels of time, spoke words 
of peace. Sunlight from the zenith was showered upon the 
abodes of poverty. As dew-drops drip from myrtle boughs, 
so did sad-eyed Sorrow shed the tears of wretchedness. 
Loveliest " green spots " in the domain of Wealth were 
blighted by the deadly shade of injustice. Luxuriant 
tresses of friendship were twined with cypress. dark- 
bosomed Society ! how hast thou curbed the spirit of Right ! 
The clays of chivalry are gone behind the sun. Embosomed 
deep in eternal spheres are the truly noble. The names of 
the departed wise sound through the nations. The hours 
shake truth from their golden wings as they fly. But who 
unsheathes the " sword of the spirit " in defense of Justice 
and Freedom ? The fountains of Truth are clad in silvery 
robes. Who forsaketh his " wine-cup " for water flowing 
from the infinite spring ? The ethereal mysteries of light 
are the enchantments of Truth. Who cometh under the 
wand of its power ? Who is transfigured into the image 
and likeness of Truth ? Dim shadows' of error, injustice, 
and misery, flit across the path of man. Imperfections 
becloud his skies. The sun of Truth is not yet full-orbed 
in his heaven. 

High and holy, above all the world, stands the Savior. 

He is the spirit and the power of honest Labor. The sweat 

on his brow is beautiful. The dews of Hermon do not 

shine more brightly. In his right hand are millions of 

homes for the industrious. Villages and cities bloom out 

of his footsteps. Waste places blossom beneath his hand. 

Indian hordes awake to spontaneous homage. The wampum 

belt is hung upon the willow. Garments of civilization 

adorn the sachem's manly form. Strong and free is the 
32 



374 ANSWERS TO QUESTIONS. 

tread of the forest monarch. The panther, the wolf, the 
bear, the snake — how they hide away in distant moun- 
tains ! They dare not meet the army of Labor. School- 
houses decorate the once solitary places. Laughing 
children blend their voices with the hammer's clank in the 
" anvil chorus." High hills are crowned with colleges. 
Revelations of Nature are everywhere given to the earnest- 
minded. And noiseless charities, that never tire, go about 
through the thronging generations, " doing good." 

Let* us ride in the Chariot of Clairvoyance over the city 
of homes. We mount above the heads of men, higher than 
their habitations, to an elevation beyond the hopes of 
millions. The bespangled city is beneath. Let us look 
with special interest into the drawing-room of yon beauti- 
fully adorned lady. She is gay and glorious to the physical 
eye, but why is her pillow wet with the tears of bitterness? 
Has she not wealth ? Does she not move in high "circles," 
and is she not the happy " observed of all observers " ? 
Let us look backward through the dark halls of her 
past 

She was born with beauty, in a lowly cot by the sea. 
Her mother's form lay white and cold. ' Her clay-garment 
was rent. Onward through the dark portal, from earth's 
mournful prison, her radiant spirit was lifted to the 
Summer Land. A father's hand clothed and fed the bereft 
babe. From the fierceness of sea-storms the fisherman 
shielded his beautiful daughter. Years were gathered into 
the young girl's soul. Her father was swallowed by the 
engulfing wave. There was darkness in the daughter's 
bosom. She wept long. Anon she was the bride of her 
heart's chosen. They came near the city. They were 
earnest, truthful, kind, happy. In the calm depth of their 
loving eyes were mirrored the beautiful and the pure. . . . 



THE SAVIOR OP THE WORLD. 375 

Five years more wrought great changes. The beautiful 
bride had become the mother of two lovely children. They 
were happy, light-footed, sparkling. In the midst of glad- 
ness the pall of death fell upon the home. The husband 
and the father died. An awful gloom spread through the 
habitation. The mother and widow could not be comforted. 
She was most beautiful still, and had her little ones, but 
oh ! how desolate and broken-hearted ! With the husband's 
death died the flowers of plenty. Poverty walked iu at the 
unbolted door. He clanked his iron chains before the little 
ones. The sound thereof fell like the rain of fire upon the 
reeling senses of the broken-hearted. . . . 

The next two years brought billows of sorrow. With 
her little ones the beautiful and loving lady arrived at a 
room she had rented in the lower part of this city. The 
spirit and power of Labor were upon her. She sought to 
work for the wealthy. With her needle she labored all 
the hours of every day. For months she shielded herself 
and the little daughters from the encroachments of Want. 
Still onward rolled the mysterious tide of her destiny. 
Weariness and illness visited her. Injustice had paid her 
for her labor. She had over-worked for under-pay, and 
she wept in her sorrow all the day long. She lived in a 
city of strangers. Alone in the world, she wept the tears 
of desolation. Want and despair came to dwell with her. 

The succeeding few weeks changed the career of that 
lonely lady. A being crossed her path, disguised in the 
livery of pure friendship. Amidst the rush of the busy 
world a man sought the humble apartment. He presented 
linen to be wrought into garments. In seeming sympathy 
he paid a high price in advance of Labor. The sick lady 
was inspirited. She toiled on to complete the work. It 
was soon done. More was kindly furnished, for which 



376 ANSWERS TO QUESTIONS. 

still more money was advanced. Her health again broke. 
Labor was not possible ; yet lived she and the innocent ones 
on the stranger's treasure. Her gratitude was boundless. 
Love was kindled on the altar of respect. . . . 

A few days more. The stranger called with a carriage. 
He explained how his sisters, who live up town in affluence, 
had consented to receive a visit. The sick lady was 
attracted to accompany the stranger. The little daughters 
were not forsaken. The four went with gladness to the 
new place of plenty. She lifted up her heart in gratitude 
to the Heavenly Father. In the seclusion of her new- 
found home she received the spirit of contentment. Anon, 
health returned to her beautiful cheeks, and she besought 
her friend to restore her to the lonely room and to Labor. 
But a cannon-shot went through her heart when her 
request was denied. " These gay ladies are not my sis- 
ters," said the stranger. " They are the creatures of 
pleasure," he continued. " You are lost in the world's 
opinion." He added: "The eyes of the multitude will be 
upon you should you venture from this dwelling. Yield, 
therefore, and live henceforth in ease and luxury ! " In 
shame and anguish she wept, sending forth a wailing cry 
which alarmed the innocent children. They were then 
taken from her. The door of her room was locked, and' 
she was left to herself in that dungeon of infamy. 

She accepted her fate. Her beauty and her powerful 
impulsiveness, urged on by the energy of a concealed 
despair, placed her very soon in the front rank of the 
degraded profession. Oh, that she had only been rewarded 
by Justice for her Labor in the apartment of poverty and 
virtue ! Or, if there had only been some " Home for Women 
who do not want to become Outcasts ! " For her there was 
no such harbor of safety. In high-born pride, in the angry 



THE SAVIOR OF THE WORLD. 377 

tide of desecrated love, she took the scepter and wielded 
it. The Stranger consigned the mansion of Infamy to her. 
She ruled like an abandoned queen. All obeyed her. Her 
refinement was inverted. She became coarse, profane, 
vulgar. Poor fallen angel ! Her palace of pleasure was 
the " talk of the town." It became the magnet of the rich 
profligate and libertine. It was filled with beautiful lost 
ones from all stations of society. Poor fallen angel ! A 
malefactor's knell is music, compared with the throbbings 
of her heart. The frowning gallows is a " thing of beauty," 
compared with the image of sorrow that wept in her bosom. 
The felon's horrid doom is a joy, compared to the life of 
that beautiful lady. Poor fallen angel ! .... 

But who is that beautiful woman we just saw in the 
drawing-room ? She is gay, but why is her pillow wet 
with tears ? There comes a voice like the rushing wind. 
It whispers : " She is the only living daughter of that poor 
fallen angel! " The waves of the ocean sweep over her 
grave. Memories of past distress live in the daughter's 
soul. Drear hours, full of wintry blasts, cluster in her 
memory. Falsehood and vice no longer bear sway in her 
spirit. She is redeemed ! Past injuries leave but few 
lines on the young soul, because her life is now devoted to 
Labor for others. The mother is in the Summer Land, 
with the companion of her bridal years. The youngest 
daughter, too, is there with those best beloved. Anon, in 
the stillness of the evening hour, a whisper comes from the 
now rich, arisen angel ! But her labor is only just begun. 
And her reward is meted out by the hand of eternal Justice. 
Listen, and you will hear her repeat : 

" I thank thee, Father, that I live, 
Though wailings fill this earth of thine ; 
To labor for thy suffering ones 
Is joy divine ! ; ' 
32* 



378 ANSWERS TO QUESTIONS. 

All true Labor " is joy divine ! " Never shun your 
Labor. Darkly come the blasts of poverty. Labor is 
pregnant with every blessing. Castle and fortress are 
destroyed by the labor of the ivy, the lichen, and the wall- 
flower. Ignorance is overthrown by the labors of 
knowledge. Rock- built citadels decay beneath the inces- 
sant action of harmoniously rolling seasons. Vice is dis- 
placed by the labor of virtue. Life is exalted by the action 
of its varied elements. Go, then, and do whatsoever good 
work your hands find to do — " with all your might," with 
your whole heart, and will, and judgment — work, act, labor, 
produce, and enrich the world. Plow, sow, harrow, and 
reap! Let Justice regulate thy life. Give every one 
something good and useful to do. Reward the laborer 
with the price of righteousness. Freedom is the flower of 
great development. Development is possible only through 
association, action, labor. Before this gospel nobles and 
priests grow pale with fear. They do not labor for the 
world's nourishment. The days of their power are in pro- 
portion to the industry of reformers. It required labor to 
roll the "stone from the mouth of the sepulcher." Let the 
true Savior come forth. He is the spirit and the power of 
Labor. Under the sway of his scepter, the world will 
be changed into a paradise. First, the material ; then the 
spiritual. 

Intervention of a Celestial Personage. 

CCVI. — Question : " I am aware that you teach that spirits are 
seen, recognized, and conversed with. Now I am not one of those who 
reject a whole class of well-substantiated facts just because there is 
nothing in my individual experience to corroborate them. It is 
undoubtedly true that the so-called spiritual appearances and mani- 
festations of the present age are as well-attested, and are authenticated 
by as large and respectable an array of witnesses, as are correspond- 
ing facts and appearances of any past period of the world. Still I am 
unable to realize how the facts occur, especially how a spirit can make 



INTERVENTION OP A CELESTIAL PERSONAGE. 379 

itself so palpable and so certain in person as to be seen, recognized, and 
conversed with by any mortal man. When such a fact is developed 
to the senses of a Seer, can and do other persons present, not clairvoy- 
ant, realize anything unusual? Did you ever see and converse with 
a spirit in the presence of men and women? If so, did any of the 
company speak or act in any manner unusual ? Do spirits who make 
themselves tangible to a Seer or medium, exert an influence on the 
thoughts or actions of others ? 

" Perhaps you will be able to perceive what I would ask you. Have 
you personally any experience like that related in the New Testament 
(testified to by five witnesses) such as Moses and Elias appearing and 
conversing as though they were still in mortal bodies ? I want to 
realize the practical workings of such manifestations. Can you relate 
anything of your own certain knowledge — something positive and 
palpable in your own experience — which will serve to bring this sub- 
ject within my comprehension? " 

Answer : The human mind is so organized as to present 
two apparently contradictory phases — that of Faith, with- 
out the least grain of external evidence, and that of Know- 
ledge, without the least light from internal faith. Men 
will sacrifice more, struggle longer, and die as martyrs for 
Faith ; while for Knowledge, they will do little and care 
less, as though the human soul was made to live and die 
for unsubstantial convictions and sentiments. Few minds 
realize the astounding influence of Ideas. The Real, about 
which the world clamors so vehemently, is of least import- 
ance to countless multitudes. In defense of Faith (the 
" Ideal ") the inhabitants of every country will declare 
war ; and for shadowy convictions all warriors will cheer- 
fully brave every danger, to the death. 

Our interrogator is very earnest in the wish to bring 
another's experience " to his own bosom." To see what 
another has seen, and to feel what another has felt, is 
impossible. But it is possible, however, to paint a picture, 
to relate an adventure, or to tell a story " founded on 
facts," so vividly as to distinctly impress the scenes and 
incidents, even the appearance of personages and their 
actions, whereby another's mind may be made to partici- 



380 ANSWERS TO QUESTIONS. 

pate and realize the thoughts and emotions of the artist or 
narrator. In this manner the most lasting impressions can 
be imparted by one mind to another. The method is better 
than philosophy for the millions, who^deem Faith "a pearl 
of great price," and Knowledge at best but a great 
" stone " which the angels of light roll away from the 
tomb of ignorance. Deeming the preceding pages amply 
freighted with philosophic hints and explanations, sufficient 
to answer nearly all essential questions in our particular 
line of thought, we pass to the following account as the 
most practical response to questions just propounded. 
" Why do you run, my lad? Do you not know me?" 
It was nearly dark when these words reached my ear. 
I was just returning from one of the neighbors. It was 
over a mile to our house. The road ran through a dense 
forest for about half the distance. I was quite young, not 
yet nine years old. The neighbor's boys had coaxed me 
over to their house " for fun." They seemed to know that 
I was afraid to return unaccompanied through the dark, 
dreary woods. My stay with them was prolonged by the 
cheerful " supper " of which I was permitted to partake 
with the family. While engaged in the fascinating luxury 
of eating « good things " at a farmer's well supplied table, 
the sun went down, twilight departed unobserved, candles 
were lighted to enable " all hands " to finish the meal, and 
so I was caught "in the dark" away from home — a deep 
black forest between me and the bed I longed to be in. 

" Why do you run, my lad ? Do you not know me ? " 
There is a man ! He is following me ! I saw nothing, but 
heard footsteps behind me approaching nearer and nearer, 
although I was running at full speed. I had but just entered 
the woods. There was no moon, and the sky was filled 
with October clouds : but happily the road was white with 



INTERVENTION OF A CELESTIAL PERSONAGE. 381 

dust, so I could distinctly have seen any object either 
before or behind. 

The voice came from some one at a distance. Afraid 
either to look back or to slacken my pace, I affected not to 
hear the words. With all the speed and breath at my 
command, I pushed homeward. 

" If the man don't run," thought I, " he won't catch 
me, for I am running faster than any man can walk." 

Yet nearer and nearer came the steady "footsteps" of 
the man behind me. I tried to recall the sound of the 
voice. It was not familiar : It was the voice of a stranger ! 
My fright was hightened at this thought, for I was a 
mere child. Oh, how miserable was I away from my 
mother ! I stretched forth my hands in the direction of 
the house we called " home." I wanted her to realize my 
anguish. A child in the woods ! a strange man after me, 
and no escape ! 

Again the voice ! It was very near, and the steps just 
behind ! I was breathless and unable to run. Stagger- 
ingly I tried to stop and to look backward. At that 
moment a tall, dark figure rose (as it then seemed to me) 
from the ground ! I was almost frightened to death, and 
had no power to stir or speak. There was a kindly grace 
in his appearance that instantly delighted me. Although 
it was dark, I could see his face, and his white hair, and 
snowy beard, and felt the touch of his forefinger on my 
left temple. The effect of the touch was electrical. 

At that early age I had heard nothing about visions 
and hallucinations. What my mother used to relate in her 
own experience seemed as real as anything else in the 
world about me. Somehow her religious and simple man- 
ner of telling her visions removed from me all fears or 
thoughts like those inspired by ghost stories or tales of 



382 ANSWERS TO QUESTIONS. 

frightful apparitions. Her dreams were no illusions to 
me ; they were apocalyptic and matter-of-fact. 

Therefore this tall, dark figure — with a beard like snow, 
and hair as white as his beard — was something new. He 
seemed to come up from the ground, and yet his footstep I 
had heard for many minutes behind me, out- walking my 
best running speed. To this hour I remember with thrilling 
vividness the feeling of his forefinger on my left temple. In 
that lonely road, surrounded by a dense forest, midway 
between the farm-house behind and my own home before ! 
But his inspiring touch, more than the peculiar sound of his 
voice, seemed to dispel all my fears in an instant. 

"Why do you run, my lad?" he again asked. "Do 
you not know me ? " 

Soothed and assured by the kindness of his speech, I 
had power to answer, " No, sir, I do not know you." 

"Life is very brief," he said. "It passes quickly by. 
You can not outrun it." 

Drawing nearer, almost touching me with his dress, 
and with a voice full of tenderness and strength, he said, 
" Tell me, my lad. Why do you run ? " 

" I'm going home, sir. Mother will be looking for me. 
I've been playing with the neighbor's boys. It was dark 
before we got supper, and I'm running home." 

" Going home ! " His tone was filled with love and 
meditation. " I, too, am going home." 

" Are you going this way? " I asked, pointing toward 
our house, and taking a few steps forward. 

" Yes, my lad. We will walk together." 

His beautiful form "towered up by my side. The road 
was scarcely visible, and the old trees sounded dolefully, 
but I was not afraid. Together we walked in silence 



INTERVENTION OF A CELESTIAL PERSONAGE. 383 

through the wood and up the road toward " home." I was 
about to ask him to enter with me, but he was gone ! 

" Gone ! " exclaimed I, more frightened than ever. 
Yes ! There was not a sound in any direction. I listened 
at the gate to catch the retreating footsteps. All was 
silent in the darkness. Amid the rushing currents of my 
boyish heart was a feeling of sorrow — a vague regret — an 
undefinable yearning — a hymn of thanksgiving — a desire 
to speak once more with the stranger who met me in the 
hour of darkness. 

•* •* * -5f * 

The ensuing eight years of my life were eventful. (See 
the " Magic Staff," giving a history of the author's life.) 
In my seventeenth year I was residing in New York. 
Every day was occupied in the examination of the sick who 
sought relief through the powers of clairvoyance. A lec- 
ture was given every evening on the Revelations of Nature. 
Thus days and evenings were appropriated. 

Under the pretense of being ill, or seeking aid for some 
absent friend, many persons would place themselves in the 
chair before me. The object in every case was different. 
Some wanted tidings of wandering relatives, who had sud- 
denly disappeared from their homes, and had not been 
heard from since. Others wanted information relative to 
property affairs, &c. But no visitors of this class ever 
diverted my mind from the Sick and the Lectures. Inva- 
riably they were refused the attention they so persistently 
sought. 

One day the letter-carrier brought a note for me. It 
contained a card with these penciled words — "At home, 
to-morrow evening at 8 o'clock." On the opposite side 
was the engraved name of "Sarah J. Bartoni." The note 
was beautifully written, and very brief, thus — 



384 answers to questions. 

"New York, Nov., 1846. 

" Mrs. George Wilson Bartoni presents her compli- 
ments to Mr. Davis, the great clairvoyant physician, and 
begs that he will give her the pleasure of his company 
to-morrow evening. She will expect not to be disap- 
pointed, as she has taken great interest in Alexis, the won- 
derful clairvoyant of Paris, and wishes to form the 
acquaintance of his brother Seer in America. Invited 
guests will also be happy to see Mr. Davis to-morrow 
evening. 

" I do not give Mr. Davis my address, as I have already 
ordered a carriage to call for him at half past seven." 

Instantly my feeling was strong against the whole pro- 
ceeding. In the first place I knew that my clairvoyant 
powers could not be exercised without the co-operation of 
my magnetizer. In the second place it was not right, nor 
our custom, to give parlor exhibitions of the faculty. In 
the third place I did not want to be so conspicuous in an 
assemblage of fashionable ladies and gentlemen. In the 
fourth place I was decidedly disinclined to riding in a car- 
riage to anybody's residence in New York, especially to 
make a call upon " utter strangers." In the fifth and last 
place I did not like the peremptory style of the note ; not 
even giving me an opportunity of either accepting or 
declining " the honor " ; but the lady had already ordered 
a carriage to call for me " at half-past seven.' 5 

Notwithstanding all my disinclinations and painful 
shrinkings from the undertaking, when the hour arrived I 
unhesitatingly entered the close carriage, and was driven 
away at a rapid rate. 

In about half an hour the vehicle stopped in front of an 
old high brick house somewhere toward the Battery, in 
Greenwich street, as I supposed. 

The driver seemed to know his business perfectly. 
Opening the carriage door, he said — " This is the place." 



INTERVENTION OF A CELESTIAL PERSONAGE. 385 

Nothing could have been more prompt than the ring I 
gave the door-bell. Unaccustomed though I was to 
fashionable folks and brilliant parties, and timid to a pain- 
ful degree whenever conspicuous, yet now, somehow, I felt 
quite self-possessed and fully up to the occasion. 

The door was soon opened by a grim-looking old 
woman. 

" Is this the residence of Mrs. Bartoni ? " I asked. 

She growled something affirmative, and asked me 
"what I wanted." 

Stepping into the hall, I said — " Tell her that Mr. Davis 
is here, and would like to see her, according to an invita- 
tion." 

" Walk this way, Mr.," said another female at the top 
of the stairs. 

The hall was dimly lighted, only partly carpeted, smelt 
old and dirty. There was in it nothing in the shape of a 
table or hat-stand. At this distance of time the thought 
of the place causes me to shudder. 

" Not much fashion here," thought I. Up stairs I went, 
hat in hand, and followed a dirty looking servant-girl into 
a back room on the second floor. 

" The company will soon be in," she said, and imme- 
diately withdrew. 

The room was lighted by a small lamp on the center- 
table. An old carpet covered the floor. One dusty por- 
trait, and two ridiculous cheap pictures of horse racing, 
hung on the yellow-painted wall. The mantle was orna- 
mented with glasses, bottles, packs of cards, dice, back- 
gammon boards, a cork screw, and an old clock, which 
long since had lost the power of telling the truth. 

While pondering on the extremely disagreeable situa- 
tion in which I had voluntarily placed myself, the door 

33 



386 ANSWERS TO QUESTIONS. 

opened and a very showy, laced-up, star-bespangled, pomp- 
ous lady entered, followed by five gentlemen in good 
clothes and exceedingly polite manners. 

The lady graciously pronounced my name and intro- 
duced me to her guests as her "friend the great American 
brother of the wonder of all Paris, Alexis." 

Of course I was non-plussecl. Not knowing who the 
" wonder of all Paris " was — never having heard of 
" Alexis," never having seen the lady before — I could not 
deny the alleged relationship. The assurance and enthu- 
siasm with which the star-bespangled lady introduced me 
as her " friend," completely dispossessed my young brain. 
Of course I bowed entire agreement to everything she had 
the splendid presumption to affirm. The guests therefore 
accepted me, or pretended to, as the lady's " friend " and 
" brother " of the Great Parisian, whoever he might be. 

"Mr. Davis," began the tinseled Mrs. Bartoni, with 
the air of one who expects that your kindness and gal- 
lantry will instantly cause you to agree to everything she 
may feel inclined to say or propose. 

" Mr. Davis ! " a delicious smile breaking out all over 
her artistic face. " Mr. Davis, my engagement at the Park 
Theater commences next Wednesday evening." 

" What a glorious Lady Macbeth ! " interrupted one of 
the gentlemen admiringly. She smiled artistically at the 
irresistible gush of audible applause. 

" Mr. Davis," she blandly proceeded, " before my first 
appearance in America, it is my ambition to convince these 
particular friends of mine that you are the veritable brother 
of Alexis. Oh, he is so infinitely charming ! He would do 
anything for me, Mr. Davis — anything — at my soirees in 
Paris. He was the favorite of all the beaux who visited 
me at my hotel. I may say that the beautiful Alexis was 



INTERVENTION OF A CELESTIAL PERSONAGE. 387 

my protege. So perfectly fascinating, Mr. Davis, was the 
young man — such wonderful freedom in the exhibition of 
his faculty — a perfect, delicious tUe-a-tUe — every time the 
young man would enter one of his states and open the 
evening's conversation. And, Mr. Davis " 

" One moment," I interrupted. " There must be some 
difference between the Paris clairvoyant and me. For I" — • 

" No, no — not the least, Mr. Davis — not the least. 0, 
Mr. Davis how could you say so. What a 'phenomenon you 
are, Mr. Davis. There is a something about you so — what 
shall I call it — Je ne sais quoi. 0, Mr. Davis, you " 

" Please let me just say that I " 

" Impossible, Mr. Davis— impossible ! You do so truly 
belong to my coterie — no, no, it is impossible. Mr. 
Davis ! " 

What she was driving at I could not tell. She talked 
very rapidly, and urged the " impossible " with such vehe- 
mence, I was more than ever bewildered. She employed 
fifty words to my one. The gentlemen, all except the one 
seated nearest the door, entered into the spirit of the lady's 
extraordinary discourse. Of all the talk, her emphatic use 
of the term " impossible" was the least comprehensible. I 
obtained a sense that something was very "impossible." 
She would not let me explain my state and position. 

The chance for me to speak ten words was quite 
" impossible," so I settled back in the old cane-bottomed 
chair and resigned myself to her overpowering style and 
splendid oratory. 

" You wrong me, Mr. Davis. Frail mortality trembles 
before a power so fearful. And Mr. Davis " 

One of the five gentlemen here interrupted with — 
'« Will the young man give us a show of his power ? " 

I was about to reply, when the lady continued : 



388 ANSWERS TO QUESTIONS. 

"Most certainly, Mr. Elbridge. The midnight deepens 
on all who do not 

" Let him do so now/' gruffly interposed a short- 
bodied, black-haired, long-fingered gentleman — one of the 
five. « 

At this moment the gentleman who was nearest the 
door walked across the room and back to his chair. No 
one seemed to notice him. He was silent, thoughtful, 
and the handsomest of the party. I thought he wanted to 
get rid of his associates. Compared with him, they looked 
like ruffians and genteel gamblers, and I did not wonder at 
his uneasiness and their inattention. 

" How much you could comfort me, Mr. Davis " — con- 
tinued the lady — " if you would. I am a deeply wronged — 
a desolate" 

Tears filled her eyes. Her tones became plaintive, or 
sharp, and expressive of heartfelt suffering. The evidence 
of grief was overwhelming. She seemed to want to hide 
her tears. But her agony was overpowering. 

" Damnation ! " ejaculated another of the five. He 
glanced angrily at me, as though I had deeply injured the 
sobbing lady. 

The outrageous plot was perfect. I had a faint glim- 
mering of it, but was as yet unable to comprehend the 
object. I knew that the lady was prete?iding — acting— and 
that something was wanted of the clairvoyant faculty. For 
a moment I felt alone — among enemies — and doomed to 
some dark end. Unguarded, young, and unused to that 
order of society, it was natural to be apprehensive. In a 
moment of fear I started toward the door. 

" Not so fast, young man/' exclaimed one of the five, 
grasping my arm. 



INTERVENTION OF A CELESTIAL PERSONAGE. 389 

"0, Mr. Davis/' said the pleading lad}' — "it is impos- 
sible." 

" I must go home," said I. " The hour is already late, 
and my magnetizer will be anxious for my return." 

ss Cuss your magnetizer," growlSd one of the five. 
" Give us a show of your power." 

" What do you wish ? " I asked. 

" Tell this party what tickets will draw prizes in the 
Delaware Lottery next day after to-morrow. If you don't, 
111" 

The threatening words of this man shocked me, and 
caused a sense of helplessness to overcome me for a moment, 
but the next instant a thrill of strength went all through 
my frame, and I replied — 

" Gentlemen ! this lady sent her carriage for me. I 
came in it to attend a party of persons who she said would 
be glad to see me socially. Her note of invitation is in 
my possession. But this meeting is all a wicked conspiracy 
to compel clairvoyance to serve your selfish purposes. You 
are mistaken, gentlemen, I " 

" See here, young man," interrupted one of the five, in 
a passion, " you can't leave this house till you look into that 
lottery business." 

u Good evening," I replied, and stepped out toward the 
hall door. The silent gentleman who had stood nearest 
the door, instantly placed himself between me and the man 
who last spoke. They seemed to take no notice of his 
interposition. Yet to my eyes he was dressed not unlike 
his companions, and was, if anything, the tallest man in the 
room. 

" Stay a bit, young man," said the lady, with an angry 
and scornful expression. " You shall not leave us unpaid 

33* 



390 ANSWERS TO QUESTIONS. 

for all the expenses we have been to. A moment's use of 
your faculty will give us all we ask." 

"I have no power to serve you," I replied. "Good 
night ! " 

The burly, short, black-haired ruffian attempted to 
catch my arm again. He was prevented by the silent tall 
gentleman, who for an instant stepped between us, and as 
quickly back to his place by the door. 

The whole company now rose to their feet. They 
looked villainous and revengeful. But before one of them 
could speak, I opened the door and hastened down stairs 
to the street door. The lock bolt was in the staple, and 
the key was out of the lock. The light was so dim I could 
scarcely discern anything. 

At this moment the tall gentleman unlocked the door, 
and stepped out with me upon the sidewalk. The locality 
was strange to me, but I knew that the North river was to 
my left as I faced the north, and thus determined my course 
homeward. Not stopping to thank the gentleman for 
unlocking the door, I started at a rapid pace for Hudson 
street which crosses Spring, wherein we were then resid- 
ing. While hastening along, almost on a run, a voice 
behind me said — 

" Why do you run, my son ? Do you not know me? " 

It was past the midnight hour. The city was still. 
And that voice sounded clear and distinct as it did years 
before in the road which led through the forest. I was not 
afraid. Slackening my pace, the gentleman glided up to 
my side, touched my left temple with the forefinger of his 
right hand, and said — 

" Why do you go so rapidly, my son ? and whither ? " 

" It is late," I replied. « The folks are expecting me, 
and Fm going home." 



INTERVENTION OF A CELESTIAL PERSONAGE. 391 

" Going home!" he exclaimed with deep tenderness — 
" I too, am going home." 

Years had dropped away since first these similar words 
were spoken to my ear. I became greatly agitated. " Are 
you not the same personage who overtook me many years 
ago ? " I asked with considerable apprehension. 

" Do you not know me ? " he tenderly inquired. Then 
hurriedly, and without pause, he added : " We may meet 
again." 

I was overcome with surprise, not unmingled with 
reverence for my unknown friend. 

Together we walked in silence up Hudson street to the 
corner of Spring, which was but a few steps from our office 
and residence. As we turned the corner, I ventured to 
look squarely at the face of the stranger. He certainly was 
the same tall, silent, graceful gentleman. who had protected 
me in the gambler's parlor, and who let me out at the front 
door ; and now, seeing his white hair and snow-like beard, 
I fully recognized him as the companion who overtook me 
in the dense old woods. Assured on these points, I was 
about to express my astonishment and my gratitude, when 
in an instant he disappeared. As before, I listened .to catch 
the sound of his retreating steps. Only the watchman's feet 
on the opposite corner disturbed the stillness of the street. 
1 stood transfixed, unable for the moment to move or speak. 
Perhaps the policeman mistook me for a night thief. He 
crossed over and said, " Which way ? What are you stop- 
ping for ? ' ■ 

" I live close by," I returned — " at 252 Spring. A 
strange gentleman was walking with- me," I added. U H( 
left me very suddenly around the corner, and I'm stopping 
to find out which way he went." 



392 ANSWERS TO QUESTIONS. 

An exclamation of doubt escaped the watchman. 
" Which way did you come ? " he asked. 

" Up Hudson street." 

" What was the appearance of the man who was with 
you?" 

" He was tall, with white hair and beard." 

" Did he come with you to this corner ? " 

" Yes, sir. He overtook me at St. John's Park and 
accompanied me up to this corner." 

" You're mistaken, young man," said the policeman in an 
irritated tone. 

" No, sir, I'm not mistaken," I replied. " I am willing 
to be qualified by the most solemn oath that a tall gentle- 
man, with white hair and beard,' came by my side from the 
south end of St. John's Park to this corner." 

The policeman seemed to believe me in earnest, but he 
certainly doubted my sanity. " Surely, young man — do 
you mean to say, really, that anybody walked up the street 
with you ? " 

" Yes, sir — I do declare that a tall gentleman accom- 
panied me." 

The officer started toward me as though he meant to 
arrest me, but immediately halted and said — "I've been on 
this beat for two hours ; I saw you by the light of the 
street lamps when you were two blocks below this ; and I'll 
swear that you was alone ; not even the shadow of a man 
within three blocks of you." 

" What is the meaning of all this ? " said I in an under 
tone. " It is an awful experience ; it must be a deception ; 
or — what was it that accompanied me to this corner ? " 

" Come, come, sir," said the watchman. " Where do 
you live ? what number ? " 

" This way," 1 replied. On reaching the door, the 



INTERVENTION OF A CELESTIAL PERSONAGE. 393 

watchman violently rung the bell, for he was in doubt as 

to my case, and wished to ascertain whether anybody in 

that house would recognize and admit me. Fortunately, 

one of the inmates came down stairs and joyfully accepted 

me in presence of the vigilant officer. What an escape from 

a night in a New York watch-house ! 

****** 

About two years afterwards, in the early spring time, 
I went with an acquaintance to the residence of Isaac T. 
Hopper, the well-known New York philanthropist. We 
were cordially admitted by the noble-hearted and venerable 
Quaker gentleman, who himself opened the door and led 
the way to the plainly furnished parlor on the second floor. 
There were present five .persons besides ourselves — friend 
Hopper, two ladies, a beautiful little girl, and a gentleman. 

Friend Hopper, in his usually straightforward manner, 
introduced the company to each other by a wholesale 
remark, without distinctly mentioning any one's name. Hap- 
pily I was acquainted with one of the ladies, and through 
her was immediately introduced to the other lady, who was 
young and beautiful, and exceedingly fond of music. 

The conversation was on the recent exhibitions of the 
celebrated Ole Bull. My friend and I listened to the beau- 
tiful sentiments uttered by the talented authoress (one of 
the ladies) concerning the matchless art and wonderful 
genius of the great performer. 

The intelligent countenance of the gentleman, on whose 
knee sat the tender-eyed little girl, particularly attracted 
my attention. He seemed utterly absorbed in the eloquent 
conversation, but remained silent while the ladies dilated 
on the uses and delights of music. The happy and lovely 
little girl meanwhile not taking interest in either the 
ladies or their topic, occupied her moments in playing with 
the flowing beard of the gentleman. 



394 ANSWERS TO QUESTIONS. 

Presently one of the ladies addressed herself to me and 
said : " Mr. Davis, may it not be true that poets, sages, and 
musicians, who have passed away, still take active interest 
in what they so loved on earth ? " 

" I think they do," I replied. Si Death does not destroy 
the poet's heart nor annihilate the sage's soul." 

" How wonderful and beautiful ! " exclaimed the other 
lady with enthusiasm. " The dead are everywhere," she 
added, " and yet to think that the dead are living ! that to 
weep at the grave is to shed tears on error ! " 

The beautiful little girl now listened, and the gentle- 
man rose and walked to the window where something 
without seemed particularly to engage his attention. 

" The tomb is not an empty affair," said the venerable 
Quaker. " The scriptures speak of graves and sepulchers 
in a serious way. The sister of Lazarus went to the grave 
to weep." 

The gentleman began walking to and fro, his counte- 
nance wearing an uneasy expression, and his lips moving as 
though whispering something to himself. 

The little girl, pale and agitated, drew near him. She 
threw back and forth her head, and put her hand on his 
palm, endeavoring to draw his eyes toward her. 

" Faith destroys the sting of death," said the noble phi- 
lanthropist. « Better depend on Faith to give you victory 
over the grave." 

" I believe that the spirit is emancipated at the moment 
of death," said one of the ladies. " The tomb of yesterday 
is nothing to the spirit whose cast-off body was laid in it. 
Isn't that true, Mr. Davis ? Do tell me something about 
this subject." 

The company seemed to take no interest in the gentle- 
man, who was pacing the floor, at the end of the parlor, 



INTERVENTION OP A CELESTIAL PERSONAGE. 395 

nor did they notice the beautiful little girl that walked and 
played by his side. My conclusion was that they knew 
him very intimately and did not care to break in upon his 
mood. He was a stranger to me, however, and I expe- 
rienced some regret that friend Hopper did not introduce 
him by name. I longed with much curiosity to know who 
he was. 

" The grave is a gloomy place/' was my response to the 
remarks of the lady. " But it is not gloomy to those who 
can see beyond the tomb. If the sister of Lazarus had had 
power given her to look over the burial ground to the 
fertile plains of the Spirit Land, her tears would have 
been tears of joy rather than those of sorrow and lone- 
liness." 

" That's my belief," responded the lady — " but I would 
give worlds of wealth, if I had them to give, to know it is 
all true." 

The door-bell rang at this moment, and the noble phi- 
lanthropist answered it instead of the servant. He left the 
parlor door open as he went out. The gentleman and the 
little girl passed out into the hall, and as I thought, from 
the sound of their footsteps, ascended the stairs. They 
seemed to be so entirely at home, and everything they did 
was seemingly so entirely congenial to friend Hopper and 
the ladies, that I hesitated no longer to inquire who they 
were. 

" A gentleman and a little girl ! " exclaimed the ladies, 
looking from one to the other with the greatest wonder 
and interest. 

I smiled at their curious and excited expressions, and 
said: "Yes! I mean the gentleman and little girl who 
have just gone out of the room." 



396 ANSWEES TO QUESTIONS* 

" I have no faith in anything of the kind," was friend 
Hopper's response. 

My acquaintance looked at me with a comical expression 
of bewilderment. His eye had the gaze of one groping his 
way in the darkness. In fact he was as much surprised at 
my question as any other person present. 

For a moment, as the company looked in silence at each 
other, I endeavored to collect myself to meet the excited 
condition of the party. Gathering my thoughts into a 
definite purpose, I asked — 

" Do you, friend Hopper, mean to say that you did not 
know the gentleman and little girl who left the parlor 
when you answered the door-bell ? " 

The honest old man looked at me with a clear, stern, 
searching expression on his face, as much as to say — " Do 
you mean to trifle with me ? " But his good-nature domi- 
nated all other feelings, and he replied, smiling, " I have 
no faith in anything of the kind/' 

Seeing that further remark would be regarded as 
impertinent, I kept silent while the honored philanthropist 
told one of his stories, with the greatest particularity of 
incident and detail of language used by himself and others 
years and years ago. The whole company was charmed 
with the " moral " of the story, and equally astonished at 
his perfect recollection of all persons and parts which ori- 
ginally entered into the composition of the story, which 
every one present instinctively accepted as unquestionably 
accurate. 

On the way across the city to our residence, my com- 
panion kept up a running conversation regarding the gen- 
tleman and the beautiful little girl. 

" You get things and shadows strangely mixed up," he 
remarked. " One knows not what to believe. Your 



INTERVENTION OF A CELESTIAL PERSONAGE. 397 

inquiries had a stunning effect upon the old Quaker and 
the ladies. Macbeth on seeing the ghost of Eanquo could 
not have been half so cool and quiet as you. You had 
more than sybilline iu difference. What an intensified inter- 
est you aroused iu one of the ladies ! And you, unmoved 
by the great mystery of your question, remained incredibly 
indifferent ! 

" Why should I have been agitated ? " I responded. 
" Was there anything unusual in my simply asking who the 
gentleman and little girl were ? " 

" But, my dear sir — don't you understand that no one 
in that room saw any such persons present ? " 

" It is difficult for me to believe that," I replied. 

At this moment the same gentleman, leading the beauti- 
ful little girl by the hand, came directly in front of us from 
a cross street ! His beard and hair were silky and white 
as the driven snow ! He smiled and gracefully bowed as 
he passed. The same tall, beautiful personage who had so 
suddenly disappeared months previous on the corner of 
Hudson and Spring streets. 

Returning the stranger's salutation, as he passed us, I 
directed my companion's attention toward him. " There 
he goes ! " said I hastily. " Do you not recognize him as 
the man we saw in friend Hopper's parlor?" 

The streets were filled with pedestrians at that hour, 
and the stranger had time to disappear among the people 
before the eye could follow him. Oh further inquiry, 
however, I ascertained that my friend had not even seen the 
gentleman with the little girl, when they bowed and passed 
us at the crossing ! While the whole operation seemed to 
me to be perfectly natural and common-place, yet those 
who heard me speak of it expressed themselves as incapa- 
ble of believing that I had seen any such persons described. 

34 



398 ANSWERS TO QUESTIONS. 

* * * * * 

There is one more incident to relate relative to the 
unexpected appearance and sudden departure of the tall, 
silent gentleman, whom no one but myself seems to see. 
It may be remarked in this place, lest the reader may not 
receive the whole force of these experiences, that, while the 
personage is perfectly distinct and as natural an object to 
my eyes as is the form, face, and personal appearance of 
any other human being, yet it is surprising that no one 
beside myself seems to take any cognizance of him, no more, 
in fact, than any one would notice a portion of empty space. 
Notwithstanding this, there is always something in my own 
history to prove that the gentleman is a real personage. 
His words are as vividly remembered as are the words of 
my most intimate acquaintances. His interpositions at par- 
ticular crises in my individual life have been as positive 
and effectual as the influences of any private friend and 
benefactor. These things I mention to give the facts their 
full force upon the question, " Whether Spirits return in 
palpable form ? and whether, while moving among man- 
kind, they can influence human thoughts and conduct ? " 

The object of the appearance, in the parlor of the phi- 
lanthropise Quaker, was never fully made known ; but I 
now think it had some connection with the heavenward 
journey of friend Hopper's spirit, which was not long 
delayed after that memorable visitation. 

The last incident of the kind occurred between my 
present residence and the city of Newark. Very early on 
Monday morning, when the village was all astir over some 
recent news from "the seat of war" (1861), I had a pre- 
sentiment of some " news " which would come to me from a 
different quarter of the world. Soon after breakfast I 
weLt forth to enjoy the light of the rising sun, to examine 



INTERVENTION OF A CELESTIAL PERSONAGE. 399 

the beauty of the landscape, to hear the songs of the birds, 
and, more than all, to ascertain what was meant by the 
presentiment of " news " that I was to receive. Leisurely 
and thoughtlessly I walked onward. 

My favorite resort is away among the hilly slopes and 
mountain-paths of Llewellyn Park, one mile west of home 
in the beautiful village. From the sheer force of attrac- 
tion and habit, one would naturally think my steps would 
have involuntarily turned thither ; but, unthinking and 
objectless still, and contrary to the routine of custom in 
rambling, I went through the village eastward, in the 
direction of Newark. At length I took the side path lead- 
ing toward a grove of almost leafless trees. Observing a 
beautiful rock near the corner of an open field, I hastened 
to its side and rested tranquilly for many minutes. Those 
moments were filled to the brim with a peculiar happiness. 
Strains of distant bands of music seemed to touch the very 
fibers of my brain, thrilling each organ with thoughts and 
sensations of melody, more delicate and enchanting than 
any emotions ever awakened by the music of earth. 

As the first freshness of the morning passed away, and 
the sun went round to the south, the music ceased, and I, 
not perfectly satisfied with what had happened, turned my 
steps once more toward the city of Newark, thinking that 
I would take a long walk before the dining hour. Observ- 
ing, however, that the forenoon was already far spent, I 
reversed my direction and started leisurely for home. 
Finding myself on a portion of the road not visible to any 
one for some distance, and feeling a need of more vigorous 
exercise than walking, I set out on a full run ; when, sud- 
denly, hearing footsteps behind me, I turned and instantly 
recognized the beautiful face, the snowy beard, and the sil- 



400 ANSWERS TO QUESTIONS. 

vered hair of the tall, silent, graceful gentleman ! He 
came close to me as I stood to welcome him. 

" Why do you run so fast, my son ? " he asked with 
his customary sweetness and rich depth of tone. 

" I'm going home," I replied. « Only running for exer- 
cise this morning." 

" I, too, am going home" he responded with a tone of 
more than usual meaning. This particular expression he 
had used in my hearing already three times, several years 
intervening between each utterance, and methought it 
sounded like the lament of a wanderer. So at once I 
asked — 

" Are you a resident of this world ? Or, tell me, are 
you a spirit ? " 

Si Why do you ask ? " he affectionately inquired. 

" I ask," said I, " because you resemble a mortal man 
as much as any one I meet in human society, and yet, on 
occasions when you have been perfectly visible to my eyes, 
others declare solemnly that they see nothing." 

" Do you not know me, my son ? " he responded 
tenderly. 

" Yes, I know you are the personage who has been my 
friend and benefactor ; but I do not know where you 
reside, who you are, nor what I can do to reciprocate your 
kindly offices." 

" Feel my hand," he said, extending his left hand, 
while with his right forefinger he touched the same spot on 
my left temple. 

(Since writing the first part of this narrative, I have 
examined the skin on my left temple, and strange to say, 
there is a light red spot seemingly on the surface, having no 
sensitiveness, in exactly the place where, in memory, I can 
recall and vividly realize the soft, electric, strengthening 



INTERVENTION OF A CELESTIAL PERSONAGE. 401 

touch of the tall, silent gentleman. This peculiar red spot 
on my temple did not appear until after my conversation 
with him in Hudson street, New York.) 

I took the left hand which he extended toward me. It 
felt as warm, as tangible, and as real as any hand I ever 
grasped. " This hand is flesh and blood," said I, laughing 
at the foolishness of my skepticism. 

" Is it wrong in me," I asked, " to take your hand as 
though I doubted your existence ? " 

" There is nothing evil in honest doubt," he promptly 
replied. 

But the thought returned to me that he had several 
times appeared and disappeared in contradiction to the 
habits of mortals. So remembering, and thereby again 
doubting whether he was a real human being, I asked — 
s I now know that you are not a spirit, but a real gentle- 
man still living in the mortal body, and yet I am at a loss 
to determine the modus operandi of your sudden disappear- 
ances." 

" You do not yet know me," he returned in a somewhat 
sad tone, touched with a shade of disappointment. 

" How should I know you," said I, " except as the same 
silent gentleman, who has on several occasions befriended 
me?" 

"You ask me to explain the art of my sudden disappear- 
ances." 

" That is what I am exceedingly anxious to compre- 
hend." 

" Would you believe me," he pleasantly asked, " if I 
should tell you that I have never suddenly disappeared from 
your side ? " He rapidly added — " And could you believe 
that the change has, on every occasion, occurred in you, and 

3? : 

34* 



402 ANSWERS TO QUESTIONS. 

"In me! " exclaimed I — "the change iu me, and not 
in yon ! ! ' ' 

" Yes, my son ! The question is for you to answer. 
Can you believe that you, and not I, pass in and out of 
sight in the twinkling of an eye ? " 

" There is nothing in my experience to substantiate such 
a belief," said I. 

" Oh ! do you so misapprehend yourself ? " 

" How ? " I inquisitively and quickly asked. " How 
do I misapprehend myself ? " 

" Changes of state in yourself you suppose and allege to 
be appearances and disappearances in me." 

Glimmerings in the truth of psychology began to influ- 
ence and pervade my understanding. Thinking the thought 
into words, I asked — " Do you mean to teach me that, if I 
remained in the same state of perception, that your presence 
would be visible and palpable to me at all times and in all 
places ? " 

"Not at all times, nor in all places," he responded. 
" But my departures from you would never be sudden if you 
did not so suddenly pass out of perception into your 
senses." 

" But you are flesh and blood, are you not ? " I asked, 
with as much eagerness to know as ever. 

" Did you not just now touch and press my hand ? " he 
smilingly inquired. 

" Indeed I did," was my reply, " but I would like to 
feel it again — just once more — to make certain that you are 
a human being, and not a spirit." 

" You do not know me yet ! " There was an under- 
tone of disappointment in his utterance. He smiled pleas- 
antly, however, as though not painfully tried with my 
ignorance. 



INTERVENTION OF A CELESTIAL PERSONAGE. 403 

A feeling of impatience with my own lack of compre- 
hension pervaded my mind for a moment. But rallying 
quickly, I inquired whether he could tell what caused a 
presentiment in my mind that I was to get some valuable 
"news." 

Pointing toward the grove, which I had left an hour 
before, he said — " To-morrow, if your mind is as free of 
thought as it was this morning, you may behold a vision." 

I looked over toward the grove, and then turned to 
say one word more, when lo ! in the instant that my eyes 
were diverted, he had disappeared ! There was no denying 
the startling fact — -he was nowhere to be seen ! A real 
man, with hands of flesh and blood, with white hair and a 
beard like snow, he was not within the reach of my physi- 
cal eyes ! 

On the following morning, a fresh November day, I had 
the happiness to receive a most impressive and significant 
" Vision " — partly prophetic, and mostly to keep the world 
reminded that the inhabitants of other spheres do not neg- 
lect to take interest in the progress of mankind — the whole 
being applicable to America and the war with rebellion.* 
And it is worthy of remark that the Vision was rendered 
visible to me from beyond the grove which the Gentleman 
had pointed out. 

In closing, allow me to say that this is the only celes- 
tial visitor who has manifested himself to me in a manner 
and appearance so external as to require on my part but a 
slight, even inappreciable departure from the ordinary 
state. 

Therefore to this day, notwithstanding the frequency 



* See a " Memorable Vision " published in the Herald of Progress. 
Vol. 2, No. 91. 



404 ANSWERS TO QUESTIONS. 

and positiveness of my experiences, aud the beautiful les- 
sons taught me by these celestial friends, it yet remains 
difficult at times for me to realize that the tall, silent, 
graceful Gentleman is not a resident of earth, but, on the 
contrary, in reality a spirit, palpably manifested to the clair- 
voyant perceptions. 

It is important to keep in mind that my state, not his, 
was the cause of the mysteriousness and seeming superna- 1 
turalism of his disappearances. 



A PSYCHOMETRICAL EXAMINATION OF 
ABRAHAM LINCOLN. 



By particular request, a friend in "Washington furnished the 
President's autograph and a scrap of his hand-writing. By this 
method a connection with the characteristics of Mr. Lincoln was per- 
fected, and the results of the examination are herewith respectfully 
submitted. I have no personal knowledge of the mental peculiarities 
of the President. What is here given, therefore, must stand or fall, 
according to the facts in possession of those who know him best. I 
shall welcome the verdict of his most intimate friends ; more espe- 
cially do I wait for proofs to be furnished by him as President of the 
United States. (The following was written soon after Mr. Lincoln 
entered upon the duties of his office in 1861.) 

Impressions on Viewing him Objectively. — His physi- 
cal system is muscularly, but not vitally, powerful. It is 
unevenly developed in the joints and sockets. He is not 
nervous, elastic, or sensitive ; and yet, with respect to bodily 
endurance, he is remarkably easy, steady, and unyielding. 
With care, he can resist the approach of disease in any form 
except in the loins and throat. His internal organs are 
not large, but their functions are steadily and fully per- 
formed. He is built to sustain a prodigious quantity of 
either manual or mental labor ; but such labor, to be well 
done, must be very carefully graduated by an orderly divi- 
sion of days and hours. He must not be hurried and urged 
beyond his natural deliberateness. He is rapid only when 
under the action of his own temperaments. All outward 
stimuli, in the shape of air, and foods, and drinks, exert 
but little effect. 



406 PSYCHOMETRICAL EXAMINATION OF ABRAHAM LINCOLN. 

In conversation, or when addressing a multitude, the 
same self-steadiness is exhibited. There is no dissimula- 
tion in his manners ; no attempt to stand straighter, to look 
handsomer, to speak more eloquently, or to act more grace- 
fully, than when alone with a friend or in the retirement of 
his family. He is not impetuous in physical gesture, but 
emphatic and strong, with an irregularity which is almost 
eccentric and quite original. 

He appears like a man not fond of parlor-life. Tem- 
poral comforts do not tempt him from the rugged paths of 
duty. His features are indicative of honor, sincerity, 
simplicity, generosity, and good nature, with much of the 
indomitable and unchangeable. 

II. Impressions on Viewing him Socially. — His domes- 
tic affections are temperate and unwavering, but not pow- 
erful ; and yet, at home with his family, there is no man 
more happy and contented. Children are interesting to 
him when they are playful. But his tongue is the quickest 
to interest the young. He appreciates the young mind, is 
attracted by its simplicities, and is ever ready to hear or 
relate a story. But this man is not over-much wedded to 
locality. He is not a traveler by nature, and yet a change 
of place is rather a relief to, than a tax upon, his feelings. 

His private life is remarkable for artlessness and uni- 
form truthfulness. Warm and confiding to his friends, and 
never embittered toward his enemies, he smooths the path 
of many in his vicinity. He is fond of praise, but is likely 
to remain firm in friendship, under the lash of private dis- 
approbation. He is not hasty to demolish his opponent, 
even when he has been sorely aggrieved by him, but rather 
inclines to give his enemy another opportunity for reflec- 
tion. 



PSYCHOMETRIC AL EXAMINATION OF ABRAHAM LINCOLN. 407 

III. Impressions on Viewing him Intellectually. — 
There is a singular texture of brain for his mind to act 
through. It is elastic only after repeated exertions to 
bring it into action. Then his intellectual organs act sepa- 
rately, so to say, or one at a time — each, like an inde- 
pendent conscious entity, doing its duty singly, and without 
consulting the feelings or inclinations of its fellow-labor- 
ers. His understanding of a matter is at first unsatisfactory 
to himself. The facts, and fragments, and data of an event, 
or case, first occupy all the spare rooms in the department 
of his intelligence. Things, and persons, and places, and 
the acts of agents in relation to them, cluster in chaotic 
groups before his perceptions. He is, therefore, not cer- 
tain, at first, whether he sees things in their proper places, 
and whether he appreciates the full import and force of a 
single fact ; but, guided by a wholesome and powerful love 
of accuracy, he persists in observing, and arranging, and 
recombining the items of a matter, until, with an approba- 
tion wholly internal, he fixes his opinions and proceeds 
therefrom to act. 

There is a critical and studied adhesion to established 
rules of thought and reasoning. He dreads an unauthor- 
ized digression from the recognized powers in either law, 
politics, or religion. And yet he pays deferential respect 
to the deductions of no one mind in any department of 
human interest. His perceptive powers are active, and 
readily discover the errors and tricks of men, and are 
equally quick to detect a ridiculous flaw in an argument, or 
the most assailable point in a general proposition. He will 
rely on his own judgment, and is unwavering in attachment 
to his own conclusions. 

There is nothing impetuous in the deliberations of such 
a mind. The lightning flash of genius, though it might 



408 PSYCHOMETRICAL EXAMINATION OF ABRAHAM LINCOLN. 

reveal to his eyes the infinite unity of the universe, would 
not move him. The range of real principles he must infer 
from the position, magnitude, multiplicity, and force of 
facts. He cannot penetrate the surface by intuition, but 
must enter in at the open door of events and data. Shel- 
ley's poetry could interest his mind rarely, but he would 
glean much poetry from the sermons of Dr. Channing. 
History would give much rest to his intellect, but science, 
if it should smell of mountains, and forests, and grand 
objects in space, as geology and astronomy, would yield the 
largest gratification. And yet this man's mind is never 
satisfied unless its deductions are consistent with the major 
elements of human nature. 

IV. Impressions on Viewing him Morally. — By this 
I mean spiritually, or with reference to the most interior 
and religious attributes of his being. He is a man of talent 
and industry, but no genius, no man for the moment, no 
ability to decide in advance of reflection and analysis. The 
man of intuition is impolitic and revolutionary. Mr. Lin- 
coln is no such man. He is willing to accept a great 
responsibility, to act well his whole duty, and to leave 
things as he found them. A new State and the foundations 
of new Laws are the electrical eliminations of genius. 
Strong minds are certain to elaborate and administer the 
inspirations of genius, but such minds cannot electrify a 
country with the enunciation of any very revolutionary 
law. No new truth ever bubbles over the bowl of their 
lives. Mental powers are unfertile, unless fed and fostered 
by the endless fires of truth and justice. 

Morally speaking, Mr. Lincoln is what the religious 
world would call a " naturally good man." Whether 
sanctified by faith or not, his " works " are distinguished 
by an extremely sensitive regard to everybody's rights and 



PSYCHOMETRICAL EXAMINATION OF ABRAHAM LINCOLN. 409 

everybody's greatest welfare. Justice, when tempered with 
a gentle paternal mercy, is dear to him. He is, however, 
more benevolent than conservative, and more humanely 
sympathetic than conscientious, and is therefore liable to 
err and come short under the pressure of appeals from the 
unfortunate. In all matters intrusted to his care and con- 
trol, he is self-sacrificing and faithful to the end, with 
very much beautiful self-forgetfulness and straightforward 
integrity. 

But there is a remarkable trait in this man's spirit, not 
often found among professed politicians, and that is, a wil- 
lingness to concede that he does not know what will occur 
to-morrow. For this reason he is teachable, and is most 
anxious to gain knowledge from almost every imaginable 
source. How earnestly and sincerely, how calmly and 
faithfully, does Mr. Lincoln give audience, even to the dis- 
course of the least of his associates ! The modesty of his 
manner is an earnest of his moral excellence. He cannot 
be certain that his knowledge is up to the measure of 
to-morrow's consequences ; wherefore he, unlike the con- 
ceited pettifogger and political mountebank, is open to 
more light and instruction. I think he would be much 
rejoiced to learn of the departed concerning the eternal 
to-morrow. 

But shall we not also mention that this man is a close- 
mouthed keeper of "his own counsels"? This trait is 
observable, even to his most intimate friends, with whom 
he is ever confiding. Whenever there is the least obscu- 
rity, he hesitates, checks his impulses, and looks steadily 
toward consequences. The doctrine of Retribution, so far 
as he is individually concerned, would seem to have no 
weight. He is above personal fear, and does not court 

public favor or position : but the question whether the results 

35 



410 PSYCHOMETRIC AL EXAMINATION OP ABRAHAM. LINCOLN. 

of a given course will subserve the interests of mankind, is 
very deliberately revolved by his moral faculties. Cajoling 
demagogues cannot captivate this man's moral forces. He 
is silent, but firm, amid cotton-lords and slave-dealing 
monopolies. He is fond of progressive civilization, amid 
the strongholds of conservatism and aristocracy, and the 
God of his heart is for lawful freedom and unitary strength. 
He appreciates the loathsomeness of treason, sees its deadly 
blight an it steals over the minds of once faithful men, and 
yet entertains glorious hopes and undimmed faith in the 
direction of freedom and peace. 

Y. Impressions on Viewing him Individually. — Under 
this head I propose to give the sum of Mr. Lincoln's cha- 
racter in its relation to the world. He is cordial, loves to 
entertain friends, but is not fastidious in the matter of 
selection ; and is a devoted friend and brother to all. But, 
intellectually and morally, he is too cautious and too fear- 
ful of doing wrong, to be party to any very original or 
revolutionary scheme. He will step slowly ', and firmly, and 
independently ; but, in the meantime, many things will come 
to light, and events will transpire which will compel a 
modification of procedure. Of enemies, Mr. Lincoln will 
have but few. Of friends, among all parties, as long as lie 
lives, there will be a great multitude. He is a true Ameri- 
can citizen, and believes not in leading public sentiment, 
but following it, guided only by the Constitution and the 
laws of Congress. 

While he listens deferentially to those about him, 
including the constituents of his Cabinet, he is not the man 
to be carried beyond his own judgment. He will surely 
act according to the orders of his individual reason and 
will. It is folly to suppose that any diplomatist or influ- 



PSYCHOMETRIC AL EXAMINATION OF ABRAHAM LINCOLN. 411 

ehtial legislator can succeed long in warping the judgment 
of this conscientious man. 

Mr. Lincoln is a very prudential character, and would 
not transcend the letter of the law. Its letter and its spirit 
are inseparable in his eyes. He is pre-eminently a man of 
"peace," and would not object to a "compromise," if the 
people so declared their wishes ; but from him the world 
may never expect such a proposition to emanate. There is, 
however, some danger to be apprehended from the exceed- 
ingly sympathetic, cautious, legal, and economical suggestions 
of his peculiar mental structure. The poet has very nearly 
defined his conception of what should constitute the foun- 
dations and glory of our Government : 

" Men, high-minded men, 

"With powers as far above the brutes endued, 

In forest, brake, or den, 
As beasts excel cold rocks and brambles rude — 

Men who their duties know, 
But know their rights, and knowing, dare maintain, 

Prevent the long aimed blow, 
And crush the tyrant while they rend the chain : 

These constitute a State; 
And sovereign Law, that State's collected will, 

O'er thrones and globes elate 
Sits empress, crowning good, repressing ill." 

Let the country take counsel of its hopes, and despair 
not, for there is a divinity, behind the presidential mind, 
which will direct heaven's high purposes, and bring a 
better day out of this black and awful night. Mr. Lincoln 
will betray no trust, neither will he shrink from still more 
pressing responsibilities ; and the people would do well to 
share the burthen of sympathy and care with which he is 
oppressed. 



CONTENTS 



Animals in the Spirit World, 
Accidental Death and Suicide, 
Apparition, What is an ? 
Atheism, Is the Bible the Antidote of? 
Age of the Human Race, 
Adam and Eve in the Garden, 
Architecture of Reform Meeting Houses, 
Annihilation, Dread of, 
Amalgamation and Human Hybrids, 
American Loyalty, Spirit of, 
American War, Consistency of advocating the, 
American War : Questions of Love and Force, 
After Effects of the Present War, 
A Nation in Outer Darkness, 
A Clairvoyant Morning Excursion, 
Asceticism, Definition of, 
Body, Soul, and Spirit, Question Concerning, 
Bible, Origin of the, - 

Biblical Contradictions, Authors of, 
Book of Life, The, 
Body and Mind, Training of, 
Books in the Dark Ages, 
Best Writers use Few Words, 
Bible versus The Rights of Woman, 
Consciousness, The Indubitable Certainty of, 
Comets, Nature and Motion of, 
Conflicting Testimony on Important Facts, 
Can Spirits see Material Objects ? 
Concerning the Spiritual Vocabulary, 
Circle-holding, An Excess of, 
Cock-lane Ghost, The, 
35* 



PAGE 
61 

77 

80 

129 

138 

145 

159 

211 

277 

322 

331 

335 

360 

361 

365 

177 

54 

131 

136 

154 

212 

249 

251 

269 

16 

23 

62 

'-59 

74 

87 

94 



414 INDEX. 

PAGE 

Central Sun of the Spirit, 93 

Council of Nice, - - - - - 131 

Christianity, Is it a Religion? - 147 

Change of Heart, Explanation of the, - 157 

Christ's Kingdom, The Advent of, ... 166 

Correspondences, The Doctrine of, - - - 172 

Compensation, The Law of, ... - 182 

Compensation, Is Suffering Rewarded by the Law of? - - 187 

Can Mind act without Motives ? - - - 205 

Central and Integral Principles, - 223 

Coming of a Personal Savior, - 254 

Concerning the Six Human Loves, - 276 

Childhood— What is a True Child? - - 297 

Childhood— Attributes of a Child-spirit, - - - 302 

Childhood — True Education and True Teachers, - - 309 

Dying Sensations on the Battle-Field, - - - 49 

Do Spirits wear Clothing? ... 69 

Dream, What is a ? - - - - - - 90 

Dream, Why the Mind May Not, 90 

Deity, Personality of, 119 

Divine Spirit in all Things, _ - - 126 

Death of an Unbaptized Child, - 155 

Doctrines of Jesus, The, ... - 164 

Divine Laws of'Nature, - 179 

Duty of Naturalization, - 246 

Eternal Things, The Order of, - - - 12 

Existence, The System of, 14 

Earth a Magnetic Machine, - - - - - 28 

Evergreens, The Perpetual Verdure of, - - 31 

Eternity of an Idea, - - - - - 47 

Explanation of Swedenborg's Guardianship, 78 

Evil, The Use and Abuse of, - - - - 185 

Evil, Extreme Abuse of, - 191 

Evil, What and Where is? - - - - - 193 

Evil and Sin Beyond the Grave, - - - 195 

Evil Spirits, The Reflex Action of, - - - 214 

Evil, Transient Nature of, - - - - 218 

Errors and Evils, Seers of, - - - - 221 

Effects of Promiscuous Conjugal Relations, - - 295 

Extinction of Red and Black Men, - - - - 357 

Frances Wright, The Spirit of, - - 63 

Flowers in Wisdom's Garden, - - - 98 

Faith and Knowledge, Relation of, - - - 108 



JNDEX. 415 

PAGE 

Family Worship, The Uses of, 114 

Fast Days and Acts of Humiliation, - 117 

Funeral Occasions, Ceremony for, - 118 

Freedom of Truth, What is the ? - - - - 151 

Free Convention, How to secure a, - - - 251 

Friendship and Love, Difference between, - 265 

Freelovism and Spiritualism, - 284 

Fillibustering, Origin of, - - - - 326 

Free Speech in Times of War, ... 348 

Geologic Developments, Explanation of, - - 26 

Guardian Angels Universal, - - - - -11 

God-Life in Scientific Laws, - ISO 

Hand- Writing, Character in the, - - - - 44 

Haunted Houses, The Cause of, - - - 82 

Hand-Communications from the Spirit World, - 101 

History versus the Mosaic Account, - 139 

Heart, What is the ? - 157 

Hell, The Probable Extinction of, - 209 

How to Live in this World, - - - - _ 232 

How to become an Author, - 240 

How to Get Practical Knowledge, - 243 

Is the Universe Overflowing? 75 

Inspiration, The Light of, - - - _ - 92 

Interior Light of Shakspeare, - - ' - _ 94 

Inspiration and Eevelation, - 145 

Individuality of Character, - 200 

Illustrations of Spirit- Attraction, - 266 

Intervention of a Celestial Personage, - 378 

Kind and Gentle Manners, - 158 

Knowledge or Faith, Which is Highest ? - . 175 

Looking to God for Everything, - - _ - 111 

Love to Man, Origin of the Idea of, - 165 

Law of Spirit-Gravitation, - 266 

Law of True Mating, - 268 

Liberty, Humanity, Hypocrisy, and Hate, - 339 

Light from the World of Causes, - 353 

Labor a Savior of the World, - . _ 371 

Mind, Reason, Spirit, Soul, " - - - 19 

Materialism of Chemical Science, - - _ - 29 

Mysteries of Memory, " - - - - 88 

Mathematical Problems, Solution of, - - _ iqo 

Moral, but Not Religious, - 115 

Man's Progress toward Deity, - . . - 121 



416 index:. 

PAGB, 

Manuscripts, Sacred, The New, - - - - 135 

Motive-Power of the Sects, - - - - - 162 

Man and the Earth, Progress of, - - - 179 

Man's Three-fold Character, - - - - - 199 

Major and Minor Principles in Man's Spirit, - 225 

Method of Spirit Culture, - - - - - 239 

Marriage, A Child's Question on, - - - - 270 

Marriage, An Uncongenial, ----- 272 

Married, Truly and Eternally, - - - - 280 

Marriage Ceremony, Value of the, - 287 

Monogamic Marriage, Divine Law of, - - - 292 

Missionaries in the Summer-Land, - 364 

Natural Principles and Deductions, - - - . 9 

Nature, No Accidents in, - - - - - 21 

Nature and Nature's God, - 123 

Nature of True Repentance, The, - 153 

National Thunder and Lightning, - 326 

Objectivity and Subjectivity, - - - - 17 

Optimism, ------ 177 

Organized and Associative Effort, - 258 

Origin of the Male and Female, - - - - 275 

Origin and Causes of Civilization, - - - - 316 

Plants and Trees, Growth of, - - - 33 

Physical Organs and Spirit Life, - - - - 67 

Providential Interpositions, - 104 

Pantheism, Is it a Natural Belief? - 127 

Prophecies in the Book of Daniel, - 141 

Passion and Individuality After Death, -.,,.•- _ 198 

Punishment, The Nature and Purpose of, - - 209 

Parental Obligations and Duties, - 212 

Pride of Intellect, -. - - 244 

Polygamy, A Divine Law Against, - - - - 289 

Psychometrical Sketch of Abraham Lincoln, - - 405 

Reproduction in the Spirit-Land, - - - - 68 

Religious Councils Uncertain, ^ - - - 134 

Religion of Nature, The, - 147 

Religious Temples, Why the Universality of, - - 148 

Religion and Reason, - 150 

Right Eye and Right Hand, - 230 
Rights of Races, ----._ 248 

Rules for a Free Convention, - 252 

Rebellious Spirit of Conservatism, - 324 

Spiritualist, Mission of the True, - - - 5 



INDEX. 417 



PAGE 



Sun Rays and the Earth, - - - . - 20 

Stones and Minerals, Development o r . - - 36 

Storms, The Philosophy of, - - - - 41 

Superior Condition, The, - - - -42 

Soul as Distinguished from Spirit, - - - - 47 

Spirit-Land, Nearness of the, ... 57 

Spirit World, Definition of, - - - - 57 

Summer Land, The, ----- 59 

Spiritual Habitations After Death, - - - - 64 

Spirit Body, Weight of the, - - - 65 

Spiritual Substance, The, - - - - - 66 

Striking the Spirit Body, - " - - 67 

Speech of the Soul, The, - - - - - 72 

Spirit Facts versus Philosophy, 86 
Spirit's Recuperation, The, ----- 202 

Spring of Human Conduct, The, - 203 

Seeing and Doing Right, - - - ■ - - 220 

Swedenborg's Dietetic Habits, - - - - 231 
Secret Spiritual Societies, ----- 260 

Spiritualists in the Army and Navy, - 327 

Thought, Origin and Mission of, - - - - 96 

Thoughts, Control of, - - - - - 97 

Theology, Religion, Morality, - 168 

Truth, The Final Triumph of, - - 170 

True Glory of Man, The, - - - - - 228 

Training and Riding Horses, - 233 

Theocratic and Religious Associations, - 255 

Temperaments and Human Offspring, - 282 

Tale of the Betrayed and Broken-Hearted, - 374 

Universe Center of the, - ... - - 15 

Unsought and Unlooked for Phenomena, - - - 95 

Urim and Thummim, Uses of the, 99 

Vocal Converse After Death, - 74 

Veneration, Sincere Expressions of, - - - 112 

Value of Just Criticism, .- - - - 248 

Wind, Cause of the, ----- 39 

Why do Spirits appear in Earthly Dress ? - - - 71 

Writing, The History of, - 135 

Word about the Devil, - - - - - 214 

Which — Revenge or Forgiveness ? ... 216 

Whion is Best — Constitution or Revolution ? - - - 334 

Young Writers of Poetry, - . - 245 



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